Shloka 32

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

नमो ऽंबिकाधिपतये उमायाः पतये नमः हिरण्यबाहवे तुभ्यं नमस्ते हेमरेतसे

Transliteration

namo 'ṃbikādhipataye umāyāḥ pataye namaḥ hiraṇyabāhave tubhyaṃ namaste hemaretase

Translation

အမ္ဗိကာ (Ambikā) ၏ အဓိပတိ၊ ဥမာ (Umā) ၏ ပတိ သခင်တော်အား နမောတော်တင်ပါ၏။ ရွှေလက်မောင်းရှိသော ဟိရဏ္ယဗာဟု (Hiraṇyabāhu) သခင်တော်အား နမောတော်တင်ပါ၏။ ရွှေသန္ဓေရှိသော ဟေမရေတသ (Hemaretas) သခင်တော်အား နမောတော်တင်ပါ၏—ချည်နှောင်မှုအားလုံးကို လွန်ကျူးတော်မူသော ပတိ (Pati) ရှိဝ (Śiva) သခင်တော်။

Word by Word

• namaḥ: salutation

• ambikā-adhipataye: to the Lord/master of Ambikā (Śakti)

• umāyāḥ pataye: to the husband of Umā

• namaḥ: salutation

• hiraṇya-bāhave: to the golden-armed One

• tubhyam: to You

• namas-te: salutations to You

• hema-retase: to Him whose retaḥ (creative potency/seed) is golden (pure, radiant).

Speaker

Suta Goswami (narrating a traditional Shiva-stuti within the Purva-Bhaga context)

Characters & Entities

• Shiva
• Ambika
• Uma
• Shakti

FAQs

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

It functions as a stuti-nyāsa: the devotee approaches the Liṅga as Śiva united with Śakti (Ambikā/Umā), affirming Him as Pati—the supreme Lord worthy of namaskāra before any pūjā.

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

Śiva-tattva is indicated as sovereign and self-luminous: the Lord of Ambikā and consort of Umā, whose “golden” epithets suggest pure, radiant consciousness and unbound creative potency, beyond pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A practice of mantra-stuti (devotional salutation) used in Liṅga-pūjā and Pāśupata-oriented devotion—centering the mind on Śiva as Pati and on Śiva–Śakti non-separation.