Shloka 8

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

Devanagari script

वायुः सोमस्तथेशानः पावको मम यः समः मामेवार्चय भक्त्या च स्वल्पं नारायणं सदा

Transliteration

vāyuḥ somastatheśānaḥ pāvako mama yaḥ samaḥ māmevārcaya bhaktyā ca svalpaṃ nārāyaṇaṃ sadā

Translation

வாயு, சோமன், ஈசானன், பாவகன்—எவர் என்னுடன் சமம் எனக் கருதப்பட்டாலும்—(இதனை அறிக) பக்தியுடன் என்னையே வழிபடு; நாராயணனையும் எப்போதும் வழிபடு, ஆனால் இங்கு இரண்டாம் நிலையில் வைத்து.

Word by Word

• वायुः: Vāyu (Wind-deity)

• सोमः: Soma (Moon/nectar-deity)

• तथा: and likewise

• ईशानः: Īśāna (a form/aspect of Śiva, lordly ruler)

• पावकः: Pāvaka/Agni (Fire)

• मम: of Me

• यः: whoever/which

• समः: equal, of the same nature

• माम् एव: Me alone

• अर्चय: worship

• भक्त्या: with devotion (bhakti)

• च: and

• स्वल्पम्: lesser/secondary, comparatively small

• नारायणम्: Nārāyaṇa (Viṣṇu)

• सदा: always

Speaker

Suta Goswami (narrating a Shaiva teaching embedded in the Purana’s dialogue tradition)

Characters & Entities

• Vayu
• Soma
• Ishana
• Agni
• Shiva
• Narayana (Vishnu)

FAQs

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

It asserts that the devotee should prioritize Śiva as Pati—worshipping Him directly with bhakti—while acknowledging other deities (including Nārāyaṇa) within a Shaiva hierarchy of devotion.

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

Śiva-tattva is presented as the underlying sameness/essence by which divine powers like Vāyu, Soma, and Agni can be regarded as ‘equal to Me’—indicating Śiva’s immanence and lordly sovereignty as Īśāna.

What ritualistic or Yogic practice is highlighted here?

Bhakti-centered worship (arcana) is emphasized—practically expressed as Linga-pūjā/Śiva-arcana—where the Pashu (soul) turns from dispersed devotion to single-pointed orientation toward Pati.