Shloka 37

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

Devanagari script

मयस्कराय विश्वाय विष्णवे ब्रह्मणे नमः अन्तकाय नमस्तुभ्यम् उमायाः पतये नमः

Transliteration

mayaskarāya viśvāya viṣṇave brahmaṇe namaḥ antakāya namastubhyam umāyāḥ pataye namaḥ

Translation

Kính lễ Ngài—Đấng ban phúc lành, Đấng trùm khắp vũ trụ; kính lễ Ngài như Viṣṇu và như Brahmā. Kính lễ Ngài như Antaka, Đấng kết liễu muôn loài; kính lễ Ngài, Pati của Umā—Śiva, Đấng giải thoát paśu khỏi pāśa.

Word by Word

• मयस्कराय: to the giver of auspiciousness/welfare

• विश्वाय: to the all-pervading/Universal One

• विष्णवे: to Viṣṇu (as a form/aspect)

• ब्रह्मणे: to Brahmā (as a form/aspect)

• नमः: salutations

• अन्तकाय: to Antaka, the bringer of the end (death/time)

• नमस्तुभ्यम्: salutations to You

• उमायाः: of Umā (Pārvatī)

• पतये: to the Lord/Consort (Pati)

• नमः: salutations

Speaker

Suta Goswami (narrating a stuti within the Linga Purana’s Shaiva frame)

Characters & Entities

• Shiva
• Uma
• Vishnu
• Brahma
• Antaka

FAQs

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

It frames Linga-bhakti as worship of the one Pati who manifests as creator (Brahmā), preserver (Viṣṇu), and dissolver (Antaka), making Linga-pūjā a complete worship of all cosmic functions.

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

Shiva-tattva is presented as viśva (all-pervading) and mayaskara (giver of auspicious grace), transcending sectarian limits while assuming the roles of Brahmā and Viṣṇu and ending bondage through His power over time and death (Antaka).

What ritualistic or Yogic practice is highlighted here?

The takeaway is mantra-japa and stuti as a Pāśupata-oriented contemplation: recognizing one Lord as the inner reality of creation, preservation, and dissolution, coupled with devotion to Umā-pati as the giver of anugraha (liberating grace).