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

Salam sujud kepada Śiva—yang mengurniakan tunggangan yang mujarab dan pimpinan yang mujarab; yang menyucikan upacara perkahwinan; dan yang menganugerahkan kurnia walau di tengah pertikaian. Salam sujud berulang-ulang kepada Śiva Yang Pengasih, kepada Rudra, dan kepada Pradhāna Yang Tertinggi—dasar purba bagi penzahiran—sebagai Pati yang melepaskan paśu (jiwa terikat) daripada pāśa (belenggu).

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.