Shiva Purana — Vayaviya Samhita, Shloka 135
पञ्चावरणमार्गस्थं योगेश्वरस्तोत्रम्
Pañcāvaraṇa-mārga Stotra to Yogeśvara Śiva
मत्स्यः कूर्मो वराहश्च नारसिंहो ऽथ वामनः । रामत्रयं तथा कृष्णो विष्णुस्तुरगवक्त्रकः
matsyaḥ kūrmo varāhaśca nārasiṃho 'tha vāmanaḥ | rāmatrayaṃ tathā kṛṣṇo viṣṇusturagavaktrakaḥ
Matsya, Kūrma, Varāha; puis Narasiṃha et Vāmana; les trois Rāma, et aussi Kṛṣṇa : ainsi sont dénombrées les manifestations de Viṣṇu, y compris Hayagrīva au visage de cheval. Du point de vue śaiva, ces formes illustres agissent dans l’ordre cosmique du Seigneur; mais la délivrance ultime est assurée par la dévotion à Śiva, le Pati suprême, au-delà de tout lien limitant.
Suta Goswami (narrating the Purana to the sages at Naimisharanya within the Vayu Samhita discourse)
Tattva Level: pasha
Significance: Enumerating avatāras highlights dharma-protection as cosmic maintenance (sthiti) within the Lord’s regulated cosmos; in Siddhānta, such functions remain within the ambit of māyā/karma (pāśa) until Śiva’s anugraha grants mokṣa.
FAQs
It lists Viṣṇu’s well-known avatāras to show how divine power sustains dharma in the world; in the Vāyavīya discourse, such functions are understood as operating under the higher sovereignty of Śiva, the supreme Pati who alone severs the bonds (pāśa) and grants mokṣa.
By acknowledging cosmic preservative manifestations, the text implicitly distinguishes worldly protection from final liberation; Saguna Śiva worship—especially Linga-upāsanā—centers the devotee on the supreme Lord who transcends all limited forms while also being present through them.
A practical takeaway is to stabilize devotion through daily japa of the Pañcākṣarī ("Om Namaḥ Śivāya") and Linga-pūjā, seeking Śiva’s grace for release from bondage rather than only worldly boons.