Shloka 25
देवेश्वरस्यापि नृसिंहमूर्तेः पूजां विधातुं त्रिपुरान्तकारी / प्रसाद्य तं देववरं स लब्ध्वा अव्याज्जगन्मातृगणेभ्य एव च
deveśvarasyāpi nṛsiṃhamūrteḥ pūjāṃ vidhātuṃ tripurāntakārī / prasādya taṃ devavaraṃ sa labdhvā avyājjaganmātṛgaṇebhya eva ca
त्रिपुरान्तकारी शङ्करः देवेश्वरस्यापि नृसिंहमूर्तेः पूजां विधातुमिच्छन् तं देववरं प्रसाद्य, तस्य प्रसादं लब्ध्वा, जगन्मातृगणेभ्यश्च अव्याजमेव तत् प्राप्तवान्।
Lord Vishnu (narrating to Garuda/Vinata-putra, typical Garuda Purana dialogue frame)
Concept: Legitimacy of worship arises from divine grace (prasāda) and proper institution (vidhi), even across deity-forms; Narasiṁha-bhakti is sanctioned through Śiva’s devotion and the Mothers’ assent.
Vedantic Theme: Īśvara-prasāda as the enabling cause of sādhana; unity of the Supreme approached through diverse forms (saguṇa-upāsanā).
Application: Undertake worship with humility and proper procedure; seek blessings of the deity and protective divine forces (Mothers/guardians) before establishing new vows, temples, or daily pūjā.
Primary Rasa: adbhuta
Secondary Rasa: shanta
Related Themes: Garuda Purana 1.232 (Kula-amṛta stotra frame begins immediately after)
FAQs
This verse frames Narasiṁha-pūjā as a divinely sanctioned practice: even Tripurāntaka (Śiva) seeks to establish it by first propitiating Narasiṁha and receiving grace, indicating protective and authoritative religious value.
In the Vishnu-to-Garuda narrative style, the verse presents Narasiṁha as “Deveśvara” (supreme among the gods) while showing Śiva as a devotee who approaches through prasāda, highlighting devotional hierarchy without sectarian hostility.
Approach worship with sincerity and proper method (vidhātuṃ), seeking divine grace (prasāda) rather than display; the verse also supports respectful integration of traditions when performing protective Narasiṁha devotion.