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Shloka 77

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

नम उग्राय भीमाय नमः क्रोधाय मन्यवे नमो भवाय शर्वाय शङ्कराय शिवाय ते

nama ugrāya bhīmāya namaḥ krodhāya manyave namo bhavāya śarvāya śaṅkarāya śivāya te

السجودُ لك—يا العنيفَ الرهيب؛ السجودُ للغضبِ وللغيظِ العادل. السجودُ لِبهافا وشرْفا؛ لِشَنْكَرَ وشيفا—يا بَتِي، يا من يُذيبُ قيودَ (باشا) البَشُو، الأرواحَ المقيَّدة.

namaḥsalutations
namaḥ:
ugrāyato the fierce one
ugrāya:
bhīmāyato the terrible/awesome one
bhīmāya:
namaḥsalutations
namaḥ:
krodhāyato wrath (as a divine power)
krodhāya:
manyaveto Manyu (righteous indignation/ardent might)
manyave:
namaḥsalutations
namaḥ:
bhavāyato Bhava (the becoming/existent Lord, a name of Śiva)
bhavāya:
śarvāyato Śarva (the destroyer/archer aspect of Rudra)
śarvāya:
śaṅkarāyato Śaṅkara (beneficent, bestower of auspiciousness)
śaṅkarāya:
śivāyato Śiva (the auspicious, gracious Lord)
śivāya:
teto You/unto You
te:

Suta Goswami (narrating a Rudra/Shiva stuti within the Linga Purana discourse)

S
Shiva
R
Rudra
B
Bhava
S
Sharva
S
Shankara

FAQs

It functions as a namaskāra-mantra: by reciting Shiva’s Rudra-names (Ugra, Bhīma, Bhava, Śarva, Śaṅkara, Śiva), the devotee approaches the Linga as Pati—both fearsome to bondage and auspicious to the worshipper—seeking protection and liberation.

It presents Shiva-tattva as simultaneously terrible and benevolent: Ugra/Bhīma express His power to dissolve ignorance and karma, while Śaṅkara/Śiva express His grace (anugraha). Thus He is the same Supreme who binds and releases—Pati over paśu and pāśa.

Japa of Shiva-nāmas as part of Linga-pūjā and Pāśupata-oriented sādhana: offering salutations while contemplating the transformation of inner krodha/manyu into disciplined spiritual force directed toward Shiva-realization.