Shloka 21

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

सुवाहाय विवाहाय विवादवरदाय च नमः शिवाय रुद्राय प्रधानाय नमोनमः

Transliteration

suvāhāya vivāhāya vivādavaradāya ca namaḥ śivāya rudrāya pradhānāya namonamaḥ

Translation

礼拝いたします、シヴァ――吉祥なる乗り物と吉祥なる導きを授け、婚姻の儀礼を清め、争いのただ中にあっても恩寵を与える御方。重ねて礼拝し奉る、慈悲深きシヴァ、ルドラ、そして至上のプラダーナ――顕現の原初の基盤。主宰パティとして、パーシャ（束縛）よりパシュ（縛られた魂）を解き放つ御方よ。

Word by Word

• suvāhāya: to the giver of auspicious conveyance/leading

• vivāhāya: to the sanctifier of marriage/union

• vivāda-vara-dāya: to the giver of boons (vara) in disputes (vivāda)

• ca: and

• namaḥ: salutations

• śivāya: to Śiva (the auspicious one)

• rudrāya: to Rudra (the fierce remover of impurity)

• pradhānāya: to Pradhāna, the primordial source/ground (prakṛti in its causal state)

• namo namaḥ: repeated salutations, again and again

Speaker

Suta Goswami (narrating a Shiva-stuti within the Purva-Bhaga narrative to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.