Shloka 38

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

Devanagari script

हिरण्यबाहवे साक्षाद् धिरण्यपतये नमः शर्वाय सर्वरूपाय पुरुषाय नमोनमः

Transliteration

hiraṇyabāhave sākṣād dhiraṇyapataye namaḥ śarvāya sarvarūpāya puruṣāya namonamaḥ

Translation

礼敬于那金臂之主，亲自显现者；礼敬于掌管黄金与丰饶之主。礼敬舍婆（Śarva），具一切形相者，至上补卢沙（Puruṣa）；我再三顶礼。

Word by Word

• hiraṇya-bāhave: to the golden-armed One

• sākṣāt: directly, manifestly, in person

• dhiraṇya-pataye (hiraṇya-pataye): to the Lord/Master of gold (wealth, radiance)

• namaḥ: salutation

• śarvāya: to Śarva (Śiva as the dissolver/destroyer of impurities)

• sarva-rūpāya: to the One whose forms are all (immanent in every form)

• puruṣāya: to the Supreme Person/Indwelling Consciousness

• namo namaḥ: repeated obeisance, again and again

Speaker

Suta Goswami (narrating a received Shiva-stotra within the Linga Purana’s praise sequence)

Characters & Entities

• Shiva

FAQs

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

It functions as a namaskāra-mantra affirming Śiva as both manifest (sākṣāt) and all-pervading (sarvarūpa), a core contemplation in Liṅga-pūjā where the Liṅga is worshipped as the visible sign of the invisible Pati.

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

Śiva is praised as Śarva (the remover of impurity and bondage) and as the Supreme Puruṣa who pervades all forms—indicating Pati as transcendent consciousness and immanent presence within the entire cosmos.

What ritualistic or Yogic practice is highlighted here?

Repeated obeisance (namo namaḥ) is the devotional act; internally it aligns with Pāśupata orientation—turning the pashu (bound soul) toward Pati through remembrance, surrender, and mantra-like repetition during worship.