Shloka 38

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

तवान्योन्यावताराणि कानि शेषाणि सांप्रतम् कृतानि येन केनापि कथाशेषो भविष्यति

Transliteration

tavānyonyāvatārāṇi kāni śeṣāṇi sāṃpratam kṛtāni yena kenāpi kathāśeṣo bhaviṣyati

Translation

“ໃນບັດນີ້ ອະວະຕາຣທີ່ຍັງເຫຼືອຂອງເຈົ້າ—ທີ່ປາກົດຊໍ້າໆໃນຮູບຫຼາຍຢ່າງ—ມີອັນໃດແນ່? ຈົ່ງເລົ່າຕາມທີ່ເຈົ້າປາດຖະໜາ ເພື່ອໃຫ້ເລື່ອງສັກສິດນີ້ສົມບູນ.”

Word by Word

• tava: your

• anyonya-avatārāṇi: recurring/mutual (again-and-again) descents, incarnations in varied forms

• kāni: which (ones)

• śeṣāṇi: remaining, yet to be told

• sāṃpratam: at present, now

• kṛtāni: done, accomplished, manifested

• yena kenāpi: by anyone whatsoever / by whomever (you choose)

• kathā-śeṣaḥ: the remainder of the narrative

• bhaviṣyati: will become, will be (completed)

Speaker

Sages at Naimisharanya (addressing Suta Goswami, requesting completion of the avatara-katha)

Characters & Entities

• Shiva

FAQs

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

It frames the avatāra-kathā as an authoritative continuation of Linga Purana teaching—inviting the completion of Shiva’s manifested forms that support dharma and establish Shaiva worship, including Linga-pratiṣṭhā and related observances.

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

Shiva is implied as Pati—the free, sovereign Lord who can assume multiple forms without bondage; his descents are voluntary manifestations for the ordering of creation and the uplift of paśus (souls) bound by pāśa.

What ritualistic or Yogic practice is highlighted here?

The verse mainly highlights the transmission of avatāra-knowledge as part of Shaiva śravaṇa (sacred listening), which supports Pāśupata orientation—turning the paśu toward Pati through disciplined hearing and remembrance, rather than detailing a specific rite.