Shloka 4

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

वामाय वामदेवाय वरदायामृताय ते अघोरायातिघोराय सद्योजाताय रंहसे

Transliteration

vāmāya vāmadevāya varadāyāmṛtāya te aghorāyātighorāya sadyojātāya raṃhase

Translation

Sembah sujud kepada-Mu—Yang Indah, Vāmadeva; Yang Mengurniakan anugerah, Yang Abadi. Sembah sujud kepada Aghora dan Ati-ghora; dan kepada Sadyojāta, Tuhan yang bertindak dengan pantas.

Word by Word

• वामाय: to the beautiful/auspicious One

• वामदेवाय: to Vāmadeva (the auspicious form of Shiva)

• वरदाय: to the boon-giver

• अमृताय: to the immortal/nectar-like One

• ते: to You

• अघोराय: to Aghora (the non-terrifying, benevolent form)

• अतिघोराय: to Ati-ghora (the supremely awe-inspiring/terrible form)

• सद्योजाताय: to Sadyojāta (the immediately-born aspect of Shiva)

• रंहसे: to the swift/rapid-acting One (who quickly bestows results)

Speaker

Suta Goswami (narrating a hymn/praise embedded in the Purva-Bhaga narrative)

Characters & Entities

• Shiva

FAQs

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

It functions as a mantra-like salutation that invokes Shiva’s pañcabrahma dimensions—auspicious, boon-giving, immortal, gentle, and awe-inspiring—training the worshipper to approach the Linga as Pati (Lord) who grants swift spiritual and worldly fruits.

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

Shiva-tattva is presented as simultaneously gentle (Aghora), auspicious (Vāmadeva), and terrifying in majesty (Ati-ghora), yet always immortal and grace-bestowing—showing that the one Pati transcends opposites while manifesting them for the liberation of the paśu (bound soul).

What ritualistic or Yogic practice is highlighted here?

Japa and dhyāna centered on Shiva’s sacred epithets—especially pañcabrahma contemplation—supporting Pāśupata-oriented worship where the paśu loosens pāśa (bondage) by remembering the Lord as the swift granter of anugraha (grace).