Shloka 4

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

Devanagari script

तमादिपुरुषं भक्त्या परब्रह्मस्वरूपिणम् ब्रह्मणो ऽधिपतिं सृष्टिस्थितिसंहारकारणम्

Transliteration

tamādipuruṣaṃ bhaktyā parabrahmasvarūpiṇam brahmaṇo 'dhipatiṃ sṛṣṭisthitisaṃhārakāraṇam

Translation

应以虔敬（bhakti）礼拜那位本初之人：其自性即至上梵（Parabrahman），为梵天（Brahmā）之主，亦为创造、维持与毁灭之因。

Word by Word

• tam: that (Him)

• ādipuruṣam: the Primordial Person (Adi-Purusha)

• bhaktyā: with devotion, through bhakti

• parabrahma-svarūpiṇam: whose form/nature is the Supreme Brahman

• brahmaṇaḥ: of Brahmā (the creator)

• adhipatim: overlord, sovereign

• sṛṣṭi: creation

• sthiti: maintenance/preservation

• saṃhāra: dissolution/withdrawal

• kāraṇam: cause, causal principle

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames Linga-oriented devotion as worship of Shiva as the Adi-Purusha and supreme causal principle behind creation, preservation, and dissolution—making the Linga a symbol of the transcendent Pati who governs all cosmic functions.

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

Shiva is presented as Parabrahman-svarūpa (of the nature of the Supreme Brahman) and as the adhipati even of Brahmā—establishing Shiva as Pati, the highest Lord beyond the pashu (bound souls) and the pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

Bhakti is highlighted as the primary upāya (means): devoted worship/contemplation of the Adi-Purusha—aligned with Pashupata orientation where surrender to Pati is central to loosening pasha and moving toward liberation.