Shloka 42

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

Devanagari script

महीयसे नमस्तुभ्यं हन्त्रे देवारिणां सदा ताराय च सुताराय तारणाय नमोनमः

Transliteration

mahīyase namastubhyaṃ hantre devāriṇāṃ sadā tārāya ca sutārāya tāraṇāya namonamaḥ

Translation

السجود لك، أيها الجليل الممجَّد—يا قاتل أعداء الآلهة على الدوام. السجود مرارًا لك بصفتك «تارا» و«سوتارا» و«تارَنا»؛ يا من يُعَبِّر بالنفس المقيَّدة بحرَ السَّمْسارا.

Word by Word

• महीयसे: to the Great/Most venerable One

• नमः तुभ्यम्: salutations to You

• हन्त्रे: to the slayer/destroyer

• देवारिणाम्: of the enemies of the Devas

• सदा: always

• ताराय: to Tārā (the Deliverer/Guiding Star)

• च: and

• सुताराय: to Sutārā (the Excellent Deliverer/Most auspicious guide)

• तारणाय: to Tāraṇa (the One who ferries across)

• नमो नमः: repeated obeisance, again and again

Speaker

Suta Goswami (narrating a traditional Shiva-stuti 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-devotion as refuge in Pati (Shiva): the Linga is worshipped as the ever-protective destroyer of adharmic forces and as Tāraṇa, the one who carries the Pashu beyond saṁsāra.

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

Shiva is presented as both immanent protector (slayer of devāri) and transcendent liberator (Tārā/Sutārā/Tāraṇa), the Pati who severs Pāśa (bondage) and grants passage to freedom.

What ritualistic or Yogic practice is highlighted here?

A stuti-based upāsanā: repeating Shiva’s deliverer-names (japa/stotra) as a protective and liberative practice aligned with Pāśupata intent—turning the mind from fear and bondage toward Pati.