विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्
सुवाहाय विवाहाय विवादवरदाय च नमः शिवाय रुद्राय प्रधानाय नमोनमः
suvāhāya vivāhāya vivādavaradāya ca namaḥ śivāya rudrāya pradhānāya namonamaḥ
السجود لِشِيفا—مانحِ السير المبارك والقيادة المباركة، مُقدِّسِ طقس الزواج، وواهِبِ النِّعَم حتى في قلب الخصام. السجود مرارًا لِشِيفا الرحيم، ولِرودرا، ولِـ«برادهانا» الأعلى—الأصل البدئي لظهور الموجودات—الذي بصفته «پَتي» يحرّر «پَشو» (النفس المقيّدة) من «پاشا» (القيد).
Suta Goswami (narrating a Shiva-stuti within the Purva-Bhaga narrative to the sages of Naimisharanya)
It functions as a namaskāra-mantra praising Śiva as the grantor of auspicious life-transitions (like vivāha) and as the bestower of grace in conflict—framing Linga worship as seeking Pati’s anugraha (saving grace) to remove pāśa and stabilize dharma.
Śiva is invoked as Śiva (auspicious grace), Rudra (purifying, transformative power), and Pradhāna (primordial causal ground), indicating a theology where the Lord transcends and governs the causal matrix while liberating the paśu from bondage.
The verse supports stuti and japa as core limbs of Śaiva practice: repeated namas (namo namaḥ) as devotional discipline, aligning the practitioner toward Pashupata orientation—seeking Rudra’s purification and Śiva’s boon-bestowing compassion amid inner and outer disputes.