Shloka 46

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

Devanagari script

नमो ह्रस्वाय दीर्घाय वामनाय नमोनमः नम उग्रत्रिशूलाय उग्राय च नमो नमः

Transliteration

namo hrasvāya dīrghāya vāmanāya namonamaḥ nama ugratriśūlāya ugrāya ca namo namaḥ

Translation

Kính lễ, kính lễ Đấng vừa là “ngắn” (vi tế) vừa là “dài” (trùm khắp), và kính lễ Vāmana—Đấng Thần Lùn, tùy thời tùy lượng mà hiện thân để nâng giữ chánh pháp. Kính lễ, kính lễ Đấng Ugra dữ dội, mang cây tam xoa đáng sợ; kính lễ Rudra—Ugra—Đấng chặt đứt dây trói của linh hồn bị ràng buộc.

Word by Word

• नमः: salutation

• ह्रस्वाय: to the subtle/contracted One (minute form)

• दीर्घाय: to the vast/extended One (all-pervading form)

• वामनाय: to the dwarf-like measurer (Vāmana-form, assuming a small form by will)

• नमो नमः: salutations again and again

• उग्रत्रिशूलाय: to Him whose trident is fierce/terrible (the trident that destroys the threefold bondage)

• उग्राय: to the fierce Rudra

• च: and

Speaker

Suta Goswami (narrating a traditional Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva
• Rudra

FAQs

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

It functions as a stuti that trains the worshipper to see the Linga as the formless Pati who can appear as both minute and cosmic, while the trident signifies His power to remove the devotee’s pasha (bondage).

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

Shiva-tattva is presented as free in assuming measure and form—hrasva and dirgha—showing His transcendence over limitation, while “Ugra” highlights His grace through fierce purification that dissolves ignorance and karmic constraint.

What ritualistic or Yogic practice is highlighted here?

Primarily mantra-japa and stuti as a limb of Shiva-puja; contemplatively, it aligns with Pashupata orientation—meditating on Pati as both subtle and all-pervading, and on the trident as the destruction of the threefold bonds.