Shloka 22

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

त्रिगुणाय नमस्तुभ्यं चतुर्व्यूहात्मने नमः संसाराय नमस्तुभ्यं नमः संसारहेतवे

Transliteration

triguṇāya namastubhyaṃ caturvyūhātmane namaḥ saṃsārāya namastubhyaṃ namaḥ saṃsārahetave

Translation

السجود لك يا من تتولّى الغونات الثلاث؛ والسجود لك يا من كينونته التجلّي الرباعي. السجود لك بوصفك السَّمْسارا نفسها، والسجود لك بوصفك سبب السَّمْسارا.

Word by Word

• त्रिगुणाय: to the Lord associated with the three guṇas (sattva-rajas-tamas)

• नमः/नमस्तुभ्यं: salutation(s) to You

• चतुर्व्यूहात्मने: to Him whose essence is the fourfold emanation (vyūha)

• संसाराय: to saṃsāra/the cycle of transmigration (as pervaded by Him)

• संसारहेतवे: to the cause of saṃsāra (the causal power that projects bondage)

Speaker

Suta Goswami (narrating a devotional stuti within the Purva-Bhaga context)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the sign of the Supreme Pati who is both immanent in the world-process (saṃsāra) and also its originating cause; such insight turns worship from mere worldly gain toward liberation from pasha (bondage).

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

Shiva-tattva is presented as governing the three guṇas and manifesting in a fourfold manner, while simultaneously pervading the phenomenal cycle and standing as its causal ground—indicating both immanence and sovereignty of Pati over pashu and pasha.

What ritualistic or Yogic practice is highlighted here?

A stuti-based upāsanā (devotional contemplation) is implied: the practitioner meditates on Shiva as the guṇa-controller and the root of saṃsāra, cultivating viveka (discernment) that supports Pashupata-oriented liberation rather than attachment to guṇa-born experience.