Shloka 29

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

Devanagari script

स्तोष्यामस्त्वां कथं भासि देवदेव मृगाधिप स्तुतो ऽपि विविधैः स्तुत्यैर् भावैर्नानाविधैः प्रभुः

Transliteration

stoṣyāmastvāṃ kathaṃ bhāsi devadeva mṛgādhipa stuto 'pi vividhaiḥ stutyair bhāvairnānāvidhaiḥ prabhuḥ

Translation

Wahai Dewa para dewa, wahai Mṛgādhipa, wahai Paśupati! Bagaimana kami dapat memuji-Mu? Engkau bersinar dengan cahaya tak terukur. Meski dipuja dengan banyak himne dan beragam rasa bhakti, ya Prabhu, Engkau melampaui kata dan pikiran, tak terlukiskan dan tak pernah habis.

Word by Word

• स्तोष्यामः (stoṣyāmaḥ): we shall praise

• त्वाम् (tvām): You

• कथम् (katham): how/ in what way

• भासि (bhāsi): You shine/You appear

• देवदेव (devadeva): O God of gods

• मृगाधिप (mṛgādhipa): O Lord of creatures/Paśupati

• स्तुतः अपि (stutaḥ api): even though praised

• विविधैः (vividhaiḥ): by various

• स्तुत्यैः (stutyaiḥ): praises/hymns

• भावैः (bhāvaiḥ): inner dispositions/devotional sentiments

• नानाविधैः (nānāvidhaiḥ): of many kinds

• प्रभुः (prabhuḥ): the Lord/Sovereign

Speaker

Devotees/Devas offering a stuti within Suta’s narration (contextual hymn addressed to Shiva as Pashupati)

Characters & Entities

• Shiva

FAQs

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

It establishes that Shiva (the Linga’s indwelling Pati) is ultimately beyond complete verbal description; Linga-puja is therefore not mere recitation, but surrender through bhava (devotional inner state) and reverent approach to the transcendent Lord.

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

Shiva is addressed as Devadeva and Paśupati—supreme Pati—who “shines” beyond measure; even diverse hymns and moods cannot exhaust Him, indicating His transcendence over mind and speech while remaining accessible through devotion.

What ritualistic or Yogic practice is highlighted here?

Bhava-centered upasana: offering stuti with varied devotional dispositions (nānāvidha-bhāva). This aligns with Pashupata-oriented practice where the pashu approaches Pati through disciplined devotion that loosens pasha (bondage).