Shloka 42

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

Devanagari script

महीयसे नमस्तुभ्यं हन्त्रे देवारिणां सदा ताराय च सुताराय तारणाय नमोनमः

Transliteration

mahīyase namastubhyaṃ hantre devāriṇāṃ sadā tārāya ca sutārāya tāraṇāya namonamaḥ

Translation

Salam sujud kepada-Mu, Yang Maha Mulia dan patut diagungkan—yang sentiasa membinasakan musuh para dewa. Salam sujud berulang-ulang kepada-Mu sebagai Tārā, Sutārā, dan Tāraṇa: Yang menyeberangkan jiwa terikat melampaui saṃsāra.

Word by Word

• महीयसे: to the Great/Most venerable One

• नमः तुभ्यम्: salutations to You

• हन्त्रे: to the slayer/destroyer

• देवारिणाम्: of the enemies of the Devas

• सदा: always

• ताराय: to Tārā (the Deliverer/Guiding Star)

• च: and

• सुताराय: to Sutārā (the Excellent Deliverer/Most auspicious guide)

• तारणाय: to Tāraṇa (the One who ferries across)

• नमो नमः: repeated obeisance, again and again

Speaker

Suta Goswami (narrating a traditional Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-devotion as refuge in Pati (Shiva): the Linga is worshipped as the ever-protective destroyer of adharmic forces and as Tāraṇa, the one who carries the Pashu beyond saṁsāra.

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

Shiva is presented as both immanent protector (slayer of devāri) and transcendent liberator (Tārā/Sutārā/Tāraṇa), the Pati who severs Pāśa (bondage) and grants passage to freedom.

What ritualistic or Yogic practice is highlighted here?

A stuti-based upāsanā: repeating Shiva’s deliverer-names (japa/stotra) as a protective and liberative practice aligned with Pāśupata intent—turning the mind from fear and bondage toward Pati.