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Shloka 29

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

स्तोष्यामस्त्वां कथं भासि देवदेव मृगाधिप स्तुतो ऽपि विविधैः स्तुत्यैर् भावैर्नानाविधैः प्रभुः

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

いかにして御身を讃えましょうか——量り知れず輝き給う、神々の神、衆生の主パシュパティ(Paśupati)よ。さまざまな讃歌と無数の帰依の情によって讃えられても、御身——主宰者パティ(Pati)——は言葉と思惟に尽きることがありません。

स्तोष्यामः (stoṣyāmaḥ)we shall praise
स्तोष्यामः (stoṣyāmaḥ):
त्वाम् (tvām)You
त्वाम् (tvām):
कथम् (katham)how/ in what way
कथम् (katham):
भासि (bhāsi)You shine/You appear
भासि (bhāsi):
देवदेव (devadeva)O God of gods
देवदेव (devadeva):
मृगाधिप (mṛgādhipa)O Lord of creatures/Paśupati
मृगाधिप (mṛgādhipa):
स्तुतः अपि (stutaḥ api)even though praised
स्तुतः अपि (stutaḥ api):
विविधैः (vividhaiḥ)by various
विविधैः (vividhaiḥ):
स्तुत्यैः (stutyaiḥ)praises/hymns
स्तुत्यैः (stutyaiḥ):
भावैः (bhāvaiḥ)inner dispositions/devotional sentiments
भावैः (bhāvaiḥ):
नानाविधैः (nānāvidhaiḥ)of many kinds
नानाविधैः (nānāvidhaiḥ):
प्रभुः (prabhuḥ)the Lord/Sovereign
प्रभुः (prabhuḥ):

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

S
Shiva

FAQs

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.

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.

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).