Shloka 14

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

सुश्वेताय सुवक्त्राय नमः श्वेतशिखाय च श्वेतास्याय महास्याय नमस्ते श्वेतलोहित

Transliteration

suśvetāya suvaktrāya namaḥ śvetaśikhāya ca śvetāsyāya mahāsyāya namaste śvetalohita

Translation

ಅತಿಶಯ ಶ್ವೇತನೇ, ಶುಭಮುಖನೇ—ನಿನಗೆ ನಮಸ್ಕಾರ; ಶ್ವೇತಶಿಖಾಧಾರಿಯೇ (ಜಟಾಶಿಖರ), ಪ್ರಣಾಮ. ಶ್ವೇತಾಸ್ಯನೇ, ಮಹಾಸ್ಯನೇ—ಹೇ ಶ್ವೇತಲೋಹಿತ (ಶ್ವೇತ-ರಕ್ತ) ಪ್ರಭು, ನಿನಗೆ ನಮಃ।

Word by Word

• su-śvetāya: to the supremely white One

• su-vaktrāya: to the One with an auspicious/beautiful face

• namaḥ: salutation

• śveta-śikhāya: to the One with a white crest/topknot/flame

• ca: and

• śveta-āsyāya: to the white-faced One

• mahā-āsyāya: to the great-faced One

• namas te: obeisance to You

• śveta-lohita: O White-and-Red (epithet of Rudra-Śiva)

Speaker

Suta Goswami (narrating a Rudra-Śiva stotra within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Rudra
• Śvetalohita

FAQs

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

It functions as a nāma-salutation used in Śiva-stuti: by invoking Śvetalohita’s auspicious form and radiance, the worshipper aligns the mind with Pati (Śiva) before offering to the Liṅga.

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

By calling Him “Śvetalohita” (white-and-red), it points to Śiva as both pure, stainless consciousness (śveta) and dynamic transformative power (lohita), transcending yet governing all states of being.

What ritualistic or Yogic practice is highlighted here?

Japa and dhyāna on Rudra’s epithets—reciting namaḥ-formulas as a preparatory limb of pūjā and as a Pāśupata-oriented contemplation to loosen pāśa (bondage) of the paśu (soul).