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

再三礼敬那既为“短”（微细）又为“长”（遍满）的主；亦礼敬婆摩那（Vāmana）——为护持正法而随需示现尺度的神圣侏儒。再三礼敬执可怖三叉戟的威猛者；礼敬鲁陀罗——乌格罗（Ugra）——斩断被缚之灵的缚索（pāśa）者。

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.