Shloka 87

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

नमश्चन्द्राग्निसूर्याय मुक्तिवैचित्र्यहेतवे वरदायावताराय सर्वकारणहेतवे

Transliteration

namaścandrāgnisūryāya muktivaicitryahetave varadāyāvatārāya sarvakāraṇahetave

Translation

السلامُ والسجودُ للربّ الذي هو القمرُ والنارُ والشمسُ—سببُ تنوّع طرائق التحرّر (موكتي). السلامُ للسخيّ بالمنح، الهابطِ كأفاتارا، أصلِ كلّ سببٍ وراء الأسباب، الباتي الأعلى.

Word by Word

• namaḥ: salutations

• candra: moon

• agni: fire

• sūrya: sun

• candrāgni-sūryāya: to Him who is (manifest as) moon, fire, and sun

• mukti: liberation

• vaicitrya: variety, manifoldness

• hetave: to the cause

• varadāya: to the giver of boons

• avatārāya: to the descender/avatāra

• sarva: all

• kāraṇa: cause

• sarva-kāraṇa-hetave: to the cause of all causes

Speaker

Suta Goswami (narrating a traditional Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva
• Chandra
• Agni
• Surya

FAQs

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

It frames Linga-puja as worship of Shiva not merely as a deity among many, but as the inner reality of the cosmic lights (sun, moon, fire) and as the supreme cause; such worship is oriented toward Shiva’s anugraha (grace) that culminates in mukti.

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

Shiva is presented as Pati—the lord who pervades the cosmos as its luminous regulators and also transcends it as the ‘cause of all causes,’ the one who alone can dissolve pasha (bondage) and grant liberation to the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The verse functions as a stuti-mantra for japa and dhyāna in Shiva-puja: contemplating Shiva as the tri-luminous principle (candra–agni–sūrya) and seeking varada (boon-giving) grace, aligning with Pāśupata orientation toward liberation through devotion and inner contemplation.