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Shloka 44

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

शम्भवे हैमवत्याश् च मन्यवे रुद्ररूपिणे कपर्दिने नमस्तुभ्यं कालकण्ठाय ते नमः

śambhave haimavatyāś ca manyave rudrarūpiṇe kapardine namastubhyaṃ kālakaṇṭhāya te namaḥ

Kính lễ Śambhu, và kính lễ Đấng là Chúa của Haimavatī (Pārvatī). Kính lễ Manyu—cơn Thánh Nộ mang hình Rudra; kính lễ Kapardin—Đấng tóc bện. Ôi Kālakaṇṭha (Đấng cổ xanh), con xin đảnh lễ Ngài—hết lần này đến lần khác.

शम्भवे (śambhave)to Śambhu, the auspicious benefactor
शम्भवे (śambhave):
हैमवत्याः (haimavatyāḥ)of Haimavatī, i.e., Pārvatī/daughter of Himavat
हैमवत्याः (haimavatyāḥ):
च (ca)and
च (ca):
मन्यवे (manyave)to Manyu, sacred wrath/ardent power
मन्यवे (manyave):
रुद्ररूपिणे (rudrarūpiṇe)to the One whose form is Rudra
रुद्ररूपिणे (rudrarūpiṇe):
कपर्दिने (kapardine)to the matted-haired Lord (bearing a topknot)
कपर्दिने (kapardine):
नमः (namaḥ)salutation
नमः (namaḥ):
तुभ्यम् (tubhyam)to You
तुभ्यम् (tubhyam):
कालकण्ठाय (kālakaṇṭhāya)to the Blue-throated One
कालकण्ठाय (kālakaṇṭhāya):
ते (te)to You/your
ते (te):
नमः (namaḥ)salutation
नमः (namaḥ):

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

S
Shiva
P
Parvati
R
Rudra
M
Manyu

FAQs

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.

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.

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.