Shloka 50

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

Devanagari script

अघोररूपाय विकटाय विकटशरीराय ते नमः /* पुरुषरूपाय पुरुषैकतत्पुरुषाय वै नमः

Transliteration

aghorarūpāya vikaṭāya vikaṭaśarīrāya te namaḥ /* puruṣarūpāya puruṣaikatatpuruṣāya vai namaḥ

Translation

Sembah sujud kepada-Mu yang berwujud Aghora—menggetarkan namun pada hakikatnya tidak menakutkan—namun menzahir sebagai Yang Perkasa, Vikaṭa, dengan tubuh yang gagah dan menakjubkan. Sembah sujud juga kepada-Mu yang berwujud Puruṣa—Tatpuruṣa Yang Esa, Puruṣa yang tunggal, Pati, Tuhan yang melampaui segala paśu yang terikat.

Word by Word

• अघोररूपाय: to the One of Aghora-form

• विकटाय: to the formidable/awesome One

• विकटशरीराय: to the One with a vast/terrible/mighty body

• ते: to You

• नमः: salutation

• पुरुषरूपाय: to the One whose form is Puruṣa (the Supreme Person)

• पुरुषैक: the one and only Puruṣa

• तत्पुरुषाय: to Tatpuruṣa (a Shiva-aspect/face

• वै: indeed/truly

• नमः: salutation

Speaker

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

Characters & Entities

• Shiva

FAQs

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

This verse functions as a namaskāra (salutatory mantra) that aligns the worshipper’s mind with Shiva as the Linga’s indwelling Pati—both awe-inspiring in manifestation (vikaṭa) and supremely benevolent in essence (Aghora).

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

It presents Shiva as Tatpuruṣa—the unique Supreme Puruṣa—signifying the transcendental Lord who is not a bound paśu, but the liberating Pati who stands beyond pasha (bondage) while also assuming powerful forms for cosmic governance.

What ritualistic or Yogic practice is highlighted here?

Japa and dhyāna based on divine epithets: repeating “namaḥ” with contemplation of Aghora and Tatpuruṣa supports Pāśupata-style inner worship, where devotion and insight loosen pasha and orient the paśu toward the Pati.