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

శంభువుకు నమస్కారం, హైమవతీ (పార్వతి) పతికి నమస్కారం. రుద్రరూపధారి మన్యువుకు, జటాధారి కపర్దినికి నమస్కారం. హే కాలకంఠా, నీకు పునఃపునః ప్రణామం.

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.