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Shloka 20

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

शङ्खपालाय शङ्खाय रजसे तमसे नमः सारस्वताय मेघाय मेघवाहन ते नमः

śaṅkhapālāya śaṅkhāya rajase tamase namaḥ sārasvatāya meghāya meghavāhana te namaḥ

ขอนอบน้อมแด่พระองค์ในฐานะศังคปาละ ผู้พิทักษ์; ขอนอบน้อมแด่พระองค์ในฐานะสังข์อันเป็นมงคล; ขอนอบน้อมแด่พระองค์ในฐานะรชัสและตมัส ขอนอบน้อมแด่พระองค์ผู้เป็นเจ้าแห่งสรัสวตี ผู้เป็นเมฆ และผู้ทรงพาหนะเป็นเมฆ—นอบน้อมแด่พระองค์

śaṅkhapālāyato Śaṅkhapāla (the guardian/protector)
śaṅkhapālāya:
śaṅkhāyato the conch (śaṅkha), the auspicious resonant symbol
śaṅkhāya:
rajaseto rajas (the guṇa of activity)
rajase:
tamaseto tamas (the guṇa of inertia/obscuration)
tamase:
namaḥsalutations
namaḥ:
sārasvatāyato the Sarasvata one (lord of Sarasvatī/eloquence and sacred learning)
sārasvatāya:
meghāyato the cloud
meghāya:
meghavāhanawhose vehicle/bearer is the cloud (cloud-riding one)
meghavāhana:
teto you
te:
namaḥsalutations
namaḥ:

Suta Goswami (narrating a received Shiva-stuti within the Linga Purana’s Purva-Bhaga context)

S
Shiva
S
Sarasvati

FAQs

It functions as a namaḥ-stuti used in Linga-pūjā to recognize Shiva as the indwelling Lord (Pati) who pervades auspicious symbols (like the conch) and governs cosmic forces (guṇas and rain-bearing clouds) that sustain the world.

By saluting Shiva as rajas and tamas, and also as knowledge (Sārasvata) and the life-giving cloud, the verse presents Shiva-tattva as all-pervasive—immanent as the powers of prakṛti—yet to be realized as the sovereign Pati who masters and transcends guṇic bondage (pāśa) for the pashu (soul).

The practice implied is nāma-japa and stotra-vandana during Linga-pūjā: repeated salutations that purify the pashu’s awareness, loosening pāśas by contemplating Shiva’s presence in all cosmic functions (including guṇas and the rain-cycle).