Shloka 39

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

Devanagari script

सदसद्व्यक्तिहीनाय महतः कारणाय ते नित्याय विश्वरूपाय जायमानाय ते नमः

Transliteration

sadasadvyaktihīnāya mahataḥ kāraṇāya te nityāya viśvarūpāya jāyamānāya te namaḥ

Translation

Pagpupugay sa Iyo—Ikaw na lampas sa pag-iral at di-pag-iral, lampas sa lahat ng pagkakaibang nahahayag; sa Iyo, ang walang hanggan na Sanhi, maging ng Mahat (kosmikong talino); sa Iyo na ang anyo ay ang buong sansinukob; at sa Iyo na bagama’t tunay na di-isinilang, ay nagpapakita na tila isinilang para sa paglikha at biyaya.

Word by Word

• sat: being/reality

• asat: non-being/that which is unmanifest

• vyakti: manifest particularity/individualized expression

• hīnāya: devoid of, beyond

• mahataḥ: of Mahat (cosmic intellect, first evolute of prakṛti)

• kāraṇāya: to the cause

• te: to You

• nityāya: to the eternal

• viśvarūpāya: to the one whose form is the universe

• jāyamānāya: to the one who appears as being born/manifesting

• namaḥ: salutations

Speaker

Suta Goswami (narrating a hymn of praise within the Purva-Bhaga context)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the sign of Shiva who transcends manifest/unmanifest categories, yet becomes perceptible for devotees—supporting Linga-puja as worship of the formless Pati through a sacred form.

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

Shiva is presented as beyond sat/asat and beyond vyakti (limited manifestation), the eternal causal ground even of Mahat, and simultaneously viśvarūpa—immanent as the cosmos while remaining transcendent.

What ritualistic or Yogic practice is highlighted here?

The key practice is stuti and contemplative upāsanā: meditating on Shiva as Pati beyond tattvas (including Mahat), which aligns with Pashupata-oriented inner worship that loosens pasha (bondage) upon the pashu (soul).