Shloka 32

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

Devanagari script

सम्प्राप्य तुष्टुवुः सर्वं विज्ञाप्य मृगरूपिणः ततो ब्रह्मादयस्तूर्णं संस्तूय परमेश्वरम्

Transliteration

samprāpya tuṣṭuvuḥ sarvaṃ vijñāpya mṛgarūpiṇaḥ tato brahmādayastūrṇaṃ saṃstūya parameśvaram

Translation

Setelah sampai kepada-Nya, mereka memuji-Nya dan mempersembahkan segala laporan kepada Tuhan yang mengambil rupa seekor rusa. Lalu Brahmā dan para dewa yang lain segera melantunkan pujian kepada Parameśvara—Sang Pati yang satu-satunya meleraikan pāśa (belenggu) yang mengikat paśu (jiwa) yang terikat.

Word by Word

• samprāpya: having reached/attained

• tuṣṭuvuḥ: they praised (sang hymns)

• sarvam: everything

• vijñāpya: having informed/reported

• mṛga-rūpiṇaḥ: to the one in deer-form (Śiva)

• tataḥ: then

• brahmādayaḥ: Brahmā and the others (Devas)

• tūrṇam: quickly/at once

• saṁstūya: having eulogized

• parameśvaram: Parameśvara, the Supreme Lord

Speaker

Suta Goswami (narrating to the sages; internal scene describes Brahma and the Devas)

Characters & Entities

• Shiva
• Brahma
• Parameshvara

FAQs

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

It shows the core movement of Linga-centered devotion: after darśana of Śiva (Pati), the Devas respond with stuti and complete surrender by reporting all events—an archetype for devotees who approach the Linga with truthful confession and praise.

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

Śiva is presented as Parameśvara who can freely assume forms (here, mṛga-rūpa) without being limited by them—signifying transcendence (para) along with compassionate immanence for guiding bound beings (paśu).

What ritualistic or Yogic practice is highlighted here?

The practice implied is stuti and śaraṇāgati (taking refuge) as a Pāśupata-oriented discipline: approach the Lord, disclose the truth of one’s condition, and praise Him as the remover of pāśa (bondage).