Shloka 3

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

Devanagari script

जन्मप्रभृति देवेशं पूजयामास चाव्ययम् सर्वज्ञं सर्वगं विष्णुं सर्वदेवभवोद्भवम्

Transliteration

janmaprabhṛti deveśaṃ pūjayāmāsa cāvyayam sarvajñaṃ sarvagaṃ viṣṇuṃ sarvadevabhavodbhavam

Translation

From birth onward, he worshipped the Lord of gods—imperishable and unchanging—Vishnu, who is all-knowing and all-pervading, the source from whom the very being and manifestation of all the gods arise. In Shaiva Siddhānta, such praise ultimately points to the one Pati, the supreme Lord, who appears as the inner Self of all deities and grants release to the paśu from pāśa.

Word by Word

• जन्म-प्रभृति: from birth onward

• देवेशम्: the Lord of the gods

• पूजयामास: worshipped (performed pūjā)

• च: and

• अव्ययम्: imperishable, undecaying

• सर्वज्ञम्: all-knowing

• सर्वगम्: all-pervading

• विष्णुम्: Vishnu

• सर्व-देव-भव-उद्भवम्: the origin/source of the existence and manifestation of all gods

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu

FAQs

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

It establishes the puranic principle that sincere pūjā offered to the supreme Lord—seen through a chosen form—purifies the paśu (soul) and prepares it for Shiva-centric realization expressed in Linga worship.

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

Though Vishnu is named, the attributes—imperishable, all-knowing, all-pervading, source of the devas—align with the Shaiva Siddhānta notion of Pati: the transcendent Lord who stands as the inner ruler of all divine functions.

What ritualistic or Yogic practice is highlighted here?

Regular pūjā from early life (janmaprabhṛti) is emphasized—disciplined devotional practice that, in a Shaiva frame, supports pāśa-kṣaya (weakening of bondage) and steadies the aspirant for Pāśupata-oriented sādhanā.