Shloka 6

Varaha-Pradurbhava Context: Prahlada’s Bhakti, Narasimha’s Ugra-Form, and Shiva’s Sharabha Intervention

Devanagari script

स्तुवन्तं प्राह देवारिः प्रदहन्निव पापधीः न मां जानासि दुर्बुद्धे सर्वदैत्यामरेश्वरम्

Transliteration

stuvantaṃ prāha devāriḥ pradahanniva pāpadhīḥ na māṃ jānāsi durbuddhe sarvadaityāmareśvaram

Translation

Habang sila’y nagpupuri, nagsalita ang kaaway ng mga deva—ang galit ng isip na makasalanan ay wari’y nagliliyab: “O hangal na masama ang isip! Hindi mo ako kilala bilang kataas-taasang pinuno ng lahat ng Daitya at maging ng mga Amara (mga diyos)!”

Word by Word

• स्तुवन्तम्: to the one being praised / while (they) were praising

• प्राह: said, spoke

• देवारिः: enemy of the Devas

• प्रदहन्निव: as if burning

• पापधीः: one of sinful intellect, evil-minded

• न: not

• माम्: me

• जानासि: you know

• दुर्बुद्धे: O evil-minded one / O fool

• सर्व: all

• दैत्य: Daityas (demons)

• अमर: Amaras (gods)

• ईश्वरम्: lord, ruler, sovereign

Speaker

Devāri (a Daitya leader opposing the Devas; internal dialogue within Sūta’s narration)

Characters & Entities

• Devas (Amaras)
• Daityas

FAQs

What is the importance of this verse in the context of Linga worship?

It contrasts daityic ego—claiming lordship over gods and demons—with the Shaiva view that true Īśvaratva belongs to Pati (Śiva); Linga-worship is a discipline to dissolve such pride (ahaṅkāra), a key pasha.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By negative implication: a finite being boasting of supremacy is marked by pāpadhī and burning rage, whereas Shiva-tattva is the transcendent Pati—free from pasha, the real Lord beyond daitya–deva dualities.

What ritualistic or Yogic practice is highlighted here?

A practical takeaway aligned with Pāśupata discipline is restraint of krodha (wrath) and ahaṅkāra; in puja, this is supported by japa and bhakti that re-centers the pashu on Pati rather than power-claims.