Shloka 47

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

Devanagari script

भीमाय भीमरूपाय भीमकर्मरताय ते अग्रेवधाय वै भूत्वा नमो दूरेवधाय च

Transliteration

bhīmāya bhīmarūpāya bhīmakarmaratāya te agrevadhāya vai bhūtvā namo dūrevadhāya ca

Translation

Kính lễ Ngài, Đấng Đáng Sợ—hình tướng đáng sợ, vui trong những hành nghiệp đáng sợ—khi hóa làm Đấng Sát Phạt ở tiền tuyến, diệt trừ kẻ thù; và cũng kính lễ Ngài, Đấng đánh gục từ phương xa. Với tư cách Pati (Chúa Tể), Ngài cắt đứt dây pāśa trói buộc paśu, dù chướng ngại ở gần hay ở xa.

Word by Word

• भीमाय: to the Terrible One

• भीमरूपाय: to Him of terrible/fearsome form

• भीमकर्मरताय: to Him intent upon fearsome acts (for protection and destruction of evil)

• ते: to You

• अग्रेवधाय: to the slayer in front/first slayer, the one who destroys foremost

• वै: indeed

• भूत्वा: having become/assuming (that role)

• नमः: salutation

• दूरेवधाय: to the slayer from afar, who destroys at a distance

• च: and

Speaker

Suta Goswami (narrating a Shaiva stotra/namaskara within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as refuge in Pati (Shiva) who actively protects the devotee by destroying inner and outer obstacles—those “near” and those “far”—thereby safeguarding the worship and the worshipper.

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

Shiva is praised as Bhīma—terrible not as cruelty, but as sovereign power that annihilates adharma and bondage; His fearsome form and action express His lordship as Pati who can sever pasha and liberate the pashu.

What ritualistic or Yogic practice is highlighted here?

It implies protective japa/stotra-recitation as an upacāra to the Linga—invoking Shiva’s Bhairava-like potency to remove obstacles and hostile forces, supporting steadiness in Pashupata-oriented discipline and worship.