Shloka 33

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

Devanagari script

आत्मत्राणाय शरणं जग्मुः परमकारणम् मन्दरस्थं महादेवं क्रीडमानं सहोमया

Transliteration

ātmatrāṇāya śaraṇaṃ jagmuḥ paramakāraṇam mandarasthaṃ mahādevaṃ krīḍamānaṃ sahomayā

Translation

自らを護らんとして、彼らは最高の原因へと帰依した——マンダラ（Mandara）に住し、そこでウマー（Umā）とともに戯れておられるマハーデーヴァ（Mahādeva）に。

Word by Word

• आत्मत्राणाय: for self-protection/for the saving of their own being

• शरणम्: as refuge

• जग्मुः: they went/approached

• परमकारणम्: the Supreme Cause (Pati beyond all causes)

• मन्दरस्थम्: stationed on Mount Mandara

• महादेवम्: Mahādeva (Lord Śiva)

• क्रीडमानम्: sporting/engaged in divine play

• सहोमया: together with Umā (Śakti/Parāśakti)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Parvati
• Uma
• Mahadeva
• Mandara

FAQs

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

It frames Śiva as Paramakāraṇa (the Supreme Cause) and the final refuge; Linga-worship is thus not merely ritual, but śaraṇāgati—approaching Pati for protection and release from pasha.

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

Śiva is presented as the transcendent Pati—Paramakāraṇa—yet immanent and gracious, accessible on Mandara and united with Umā, indicating inseparable Śiva-Śakti as the ground of protection and liberation.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (taking refuge) as the inner limb of devotion and Pāśupata orientation—turning the pashu-mind toward Pati, which then supports Linga-pūjā and yogic steadiness.