Shloka 35

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

Devanagari script

ब्रह्मोवाच नमस्ते कालकालाय नमस्ते रुद्र मन्यवे नमः शिवाय रुद्राय शङ्कराय शिवाय ते

Transliteration

brahmovāca namaste kālakālāya namaste rudra manyave namaḥ śivāya rudrāya śaṅkarāya śivāya te

Translation

Brahmā berkata: Salam hormat kepada-Mu, Kematian bagi maut, yang melampaui waktu. Salam kepada-Mu, Rudra, sebagai Manyu ilahi. Salam kepada Śiva; salam kepada Rudra; salam kepada Śaṅkara—salam kepada-Mu, Yang Mahamenguntungkan.

Word by Word

• ब्रह्मोवाच: Brahmā said

• नमस्ते (नमः ते): salutations to You

• कालकालाय: to the One who is the ‘death/overlord’ of Time and Death (kāla)

• रुद्र: O Rudra

• मन्यवे: to Manyu (divine wrath/power of fierce resolve)

• नमः: homage

• शिवाय: to Śiva (the auspicious, gracious Pati)

• रुद्राय: to Rudra (the fierce remover of impurity)

• शङ्कराय: to Śaṅkara (giver of auspiciousness)

• ते: to You

Speaker

Brahma

Characters & Entities

• Brahma
• Shiva
• Rudra
• Shankara
• Kala
• Manyu

FAQs

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

It functions as a stuti that establishes the worshipper’s orientation to the Liṅga as Pati—Śiva who transcends Kāla (time/death) and purifies through Rudra’s power—making the act of Liṅga-pūjā a surrender of the paśu (soul) seeking release from pāśa (bondage).

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

Śiva is praised as both transcendent (Kāla-kāla, beyond time and death) and immanent in governance and purification (Rudra as Manyu). In Shaiva Siddhānta terms, He is Pati: the sovereign Lord whose grace and corrective power remove mala and bondage.

What ritualistic or Yogic practice is highlighted here?

The verse highlights mantra-based praise (nāma-stuti) used as an aṅga of pūjā and Pāśupata-oriented devotion: invoking Śiva’s fierce and auspicious forms to burn impurities and loosen pāśa through surrender and remembrance.