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

礼敬于您——执弓与三叉戟者；礼敬于您——挥钉锤与持犁者。恒常礼敬于您——持轮与披甲者；您粉碎代底耶（Daitya）之业与谋。由此，您斩断缚索（pāśa）而护持众生（paśu），并安住为至上主宰帕提（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.