Shloka 40

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

Devanagari script

जाताय बहुधा लोके प्रभूताय नमोनमः रुद्राय नीलरुद्राय कद्रुद्राय प्रचेतसे

Transliteration

jātāya bahudhā loke prabhūtāya namonamaḥ rudrāya nīlarudrāya kadrudrāya pracetase

Translation

लोके बहुधा जाताय प्रभूताय नमो नमः। रुद्राय नीलरुद्राय कद्रुद्राय प्रचेतसे नमः।

Word by Word

• जाताय (jātāya): to the One who is born/manifest

• बहुधा (bahudhā): in many ways

• लोके (loke): in the world

• प्रभूताय (prabhūtāya): to the greatly abundant/fully manifest One

• नमो नमः (namo namaḥ): repeated salutations

• रुद्राय (rudrāya): to Rudra

• नीलरुद्राय (nīlarudrāya): to the blue(-throated) Rudra

• कद्रुद्राय (kad-rudrāya): to the tawny/reddish Rudra

• प्रचेतसे (pracetase): to Pracetas, the conscious/knowing Lord

Speaker

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

Characters & Entities

• Shiva
• Rudra

FAQs

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

It frames Linga-puja as worship of the one Pati (Shiva) who pervades and manifests as many forms; the Linga is the unifying sign (liṅga) of that single Reality behind all appearances.

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

Shiva is presented as simultaneously one and many: the same Rudra appears ‘bahudhā’ (in countless modes) while remaining the supremely conscious Pracetas—Pati who knows and governs the states of Pashu and the workings of Pasha.

What ritualistic or Yogic practice is highlighted here?

The practice is stuti (sacred praise) as a core upacāra of Shiva-puja; inwardly, it supports Pāśupata-bhāva by fixing awareness on Rudra as the all-pervading Lord rather than on limited identities.