Shloka 10

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

Devanagari script

प्रह्रादः पूजयामास नमो नारायणेति च नमो नारायणायेति सर्वदैत्यकुमारकान्

Transliteration

prahrādaḥ pūjayāmāsa namo nārāyaṇeti ca namo nārāyaṇāyeti sarvadaityakumārakān

Translation

Прахлада с благоговением совершал поклонение и обучил всех князей дайтьев склоняться с приветствиями: «Намо Нараяне» и «Намо Нараяная». В шиваитском понимании такая дисциплинированная бхакти очищает пашу (связанную душу) и готовит её распознать единого Пати—Шиву—который также есть внутреннее Я Нараяны, превыше всякого сектантского разделения.

Word by Word

• प्रह्रादः: Prahlāda

• पूजयामास: worshipped/revered

• नमः: homage/salutation

• नारायण: Nārāyaṇa (all-pervading Lord)

• इति: thus/so

• च: and

• नारायणाय: to Nārāyaṇa (dative form)

• सर्व: all

• दैत्य: of the Daityas (Asuras)

• कुमारकान्: young princes/sons

Speaker

Suta Goswami (narrating the Purana to the sages; internal episode describing Prahlada)

Characters & Entities

• Prahlada
• Narayana

FAQs

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

It shows the foundational discipline of devotion and repeated salutation (namo-japa). In the Linga Purana’s Shaiva frame, such bhakti refines the paśu (soul) and becomes a preparatory samskāra for later Śiva-pūjā and Linga-upāsanā.

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

Though Nārāyaṇa is named explicitly, the Purana’s theology commonly reads this as non-dual reverence: the supreme Pati (Śiva) is the indwelling reality not opposed to Nārāyaṇa. The verse supports the Hari-Hara unity that culminates in recognizing Śiva-tattva as the highest liberating principle.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa and disciplined bhakti instruction—teaching a community to perform namas (salutation) as a daily practice. This aligns with Shaiva sādhanā as a means to loosen pāśa (bondage) and stabilize the mind for higher yoga.