Shloka 48

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

Devanagari script

धन्विने शूलिने तुभ्यं गदिने हलिने नमः चक्रिणे वर्मिणे नित्यं दैत्यानां कर्मभेदिने

Transliteration

dhanvine śūline tubhyaṃ gadine haline namaḥ cakriṇe varmiṇe nityaṃ daityānāṃ karmabhedine

Translation

Kính lễ Ngài—Đấng mang cung và tam xoa; kính lễ Đấng cầm chùy và cầm cày. Thường hằng kính lễ Đấng mang luân và khoác giáp—Đấng phá tan nghiệp và mưu đồ của loài Daitya. Nhờ vậy, Ngài che chở paśu bằng cách chặt đứt pāśa, và đứng làm Chúa Tể tối thượng (Pati).

Word by Word

• धन्विने: to the bow-bearing one

• शूलिने: to the trident-bearing one

• तुभ्यं: to You

• गदिने: to the mace-bearing one

• हलिने: to the plough-bearing one

• नमः: salutations

• चक्रिणे: to the discus-bearing one

• वर्मिणे: to the armoured/protected one (wearer of armour)

• नित्यं: always/ever

• दैत्यानाम्: of the Daityas (asuric beings)

• कर्मभेदिने: to the one who breaks/destroys their actions, plots, and karmic momentum

Speaker

Suta Goswami (narrating a stotra within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Daityas

FAQs

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

It functions as a protective stuti: by praising Shiva as the all-armed Pati who breaks hostile karmic forces, the devotee approaches the Linga seeking removal of pāśa (bondage) and establishment in śiva-anugraha (grace).

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

Shiva-tattva is shown as sovereign power that can assume many forms and functions—weapon-bearer, protector, and destroyer of asuric adharma—while ultimately directing that power toward liberating the paśu from bondage.

What ritualistic or Yogic practice is highlighted here?

Stotra-japa as an upacāra to Linga-pūjā: reciting such names with bhakti and concentration supports Pāśupata-oriented discipline by weakening fear, hostility, and inner pāśas (attachments) through remembrance of Pati.