Shloka 36

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

Devanagari script

उग्रो ऽसि सर्वभूतानां नियन्तासि शिवो ऽसि नः नमः शिवाय शर्वाय शङ्करायार्त्तिहारिणे

Transliteration

ugro 'si sarvabhūtānāṃ niyantāsi śivo 'si naḥ namaḥ śivāya śarvāya śaṅkarāyārttihāriṇe

Translation

നീ സർവ്വഭൂതങ്ങൾക്കു ഉഗ്രനാണ്, അവരുടെ നിയന്താവും നീ തന്നേ; ഞങ്ങൾക്കു നീ ശിവൻ—മംഗളകര പതി. ശിവനു നമഃ, ശർവനു നമഃ, ശങ്കരനു നമഃ—ആർത്തിയും ദുഃഖവും ഹരിക്കുന്നവനേ.

Word by Word

• ugraḥ asi: You are fierce/terrible (in dissolving evil)

• sarva-bhūtānām: of all beings

• niyantā asi: You are the controller/inner ruler

• śivaḥ asi naḥ: You are Śiva (the auspicious one) to us

• namaḥ: salutations

• śivāya: to Śiva

• śarvāya: to Śarva (the destroyer of impurities)

• śaṅkarāya: to Śaṅkara (giver of auspiciousness)

• ārtti-hāriṇe: to the remover of distress/affliction

Speaker

Suta Goswami (narrating a received Shiva-stuti within the Linga Purana’s chapter context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-puja as surrender to Shiva as the niyantā (inner ruler) and ārttihārin (remover of distress), emphasizing that worship is not merely external ritual but turning the pashu (soul) toward Pati (the Lord) for release from pasha (bondage).

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

Shiva-tattva is shown as both ugra (fierce toward adharma and impurities) and śiva/śaṅkara (bestower of auspiciousness). As the universal controller, He governs all beings inwardly and grants grace by removing suffering and limitation.

What ritualistic or Yogic practice is highlighted here?

The verse highlights stuti and namaskāra as core limbs of Shiva-puja and Pashupata-oriented surrender—recognizing Shiva as the inner governor and meditating on His names (Shiva, Sharva, Shankara) to dissolve distress and loosen pasha.