Shloka 44

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

Devanagari script

शम्भवे हैमवत्याश् च मन्यवे रुद्ररूपिणे कपर्दिने नमस्तुभ्यं कालकण्ठाय ते नमः

Transliteration

śambhave haimavatyāś ca manyave rudrarūpiṇe kapardine namastubhyaṃ kālakaṇṭhāya te namaḥ

Translation

சம்புவுக்கு வணக்கம்; ஹைமவதி (பார்வதி)யின் பதியார்க்கு வணக்கம். ருத்ரரூபம் தரிக்கும் மன்யுவுக்கு, சடையுடைய கபர்தினுக்கு வணக்கம். ஹே காலகண்டா, உமக்கு மீண்டும் மீண்டும் பணிவேன்.

Word by Word

• शम्भवे (śambhave): to Śambhu, the auspicious benefactor

• हैमवत्याः (haimavatyāḥ): of Haimavatī, i.e., Pārvatī/daughter of Himavat

• च (ca): and

• मन्यवे (manyave): to Manyu, sacred wrath/ardent power

• रुद्ररूपिणे (rudrarūpiṇe): to the One whose form is Rudra

• कपर्दिने (kapardine): to the matted-haired Lord (bearing a topknot)

• नमः (namaḥ): salutation

• तुभ्यम् (tubhyam): to You

• कालकण्ठाय (kālakaṇṭhāya): to the Blue-throated One

• ते (te): to You/your

• नमः (namaḥ): salutation

Speaker

Suta Goswami (narrating a Rudra-stuti within the Purana’s discourse)

Characters & Entities

• Shiva
• Parvati
• Rudra
• Manyu

FAQs

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

It functions as a name-based stuti used in Linga-pūjā: by invoking Śiva as Śambhu, Kapardin, and Kālakaṇṭha, the worshipper aligns the mind (pāśu) toward Pati, loosening pāśa through reverential nāma-japa.

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

Śiva-tattva is shown as both gracious and fierce: Śambhu (benevolent auspiciousness) and Manyu/Rudra (purifying, transformative power). As Kālakaṇṭha, He bears and transmutes poison—symbolizing the Lord’s mastery that converts bondage into liberation.

What ritualistic or Yogic practice is highlighted here?

Nāma-smaraṇa (recitation of Śiva’s epithets) as a Pāśupata-oriented discipline: channeling manyu (inner agitation) into Rudra-bhāva and steadiness, suitable as a mantra-stuti during Linga abhiṣeka and daily upāsanā.