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Shloka 10

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

प्रह्रादः पूजयामास नमो नारायणेति च नमो नारायणायेति सर्वदैत्यकुमारकान्

prahrādaḥ pūjayāmāsa namo nārāyaṇeti ca namo nārāyaṇāyeti sarvadaityakumārakān

Prahlāda worshipped with reverence, and he trained all the Daitya princes to bow with the salutations: “Homage to Nārāyaṇa” and “Homage to Nārāyaṇa (in the dative).” In the Śaiva understanding, such disciplined bhakti purifies the paśu (bound soul) and prepares it to recognize the one Pati—Śiva—who is also the inner Self of Nārāyaṇa, beyond all sectarian division.

प्रह्रादःPrahlāda
प्रह्रादः:
पूजयामासworshipped/revered
पूजयामास:
नमःhomage/salutation
नमः:
नारायणNārāyaṇa (all-pervading Lord)
नारायण:
इतिthus/so
इति:
and
:
नारायणायto Nārāyaṇa (dative form)
नारायणाय:
सर्वall
सर्व:
दैत्यof the Daityas (Asuras)
दैत्य:
कुमारकान्young princes/sons
कुमारकान्:

Suta Goswami (narrating the Purana to the sages; internal episode describing Prahlada)

P
Prahlada
N
Narayana

FAQs

It shows the foundational discipline of devotion and repeated salutation (namo-japa). In the Linga Purana’s Shaiva frame, such bhakti refines the paśu (soul) and becomes a preparatory samskāra for later Śiva-pūjā and Linga-upāsanā.

Though Nārāyaṇa is named explicitly, the Purana’s theology commonly reads this as non-dual reverence: the supreme Pati (Śiva) is the indwelling reality not opposed to Nārāyaṇa. The verse supports the Hari-Hara unity that culminates in recognizing Śiva-tattva as the highest liberating principle.

Mantra-japa and disciplined bhakti instruction—teaching a community to perform namas (salutation) as a daily practice. This aligns with Shaiva sādhanā as a means to loosen pāśa (bondage) and stabilize the mind for higher yoga.