Shloka 3

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

अग्नये रुद्ररूपाय रुद्राणां पतये नमः शिवाय शिवमन्त्राय सद्योजाताय वेधसे

Transliteration

agnaye rudrarūpāya rudrāṇāṃ pataye namaḥ śivāya śivamantrāya sadyojātāya vedhase

Translation

ขอนอบน้อมแด่อัคนีผู้มีรูปเป็นรุทระ; ขอนอบน้อมแด่พระผู้เป็นปติแห่งเหล่ารุทระ. ขอนอบน้อมแด่พระศิวะผู้เป็นแก่นแท้แห่งศิวมนตร์ และแด่สัทโยชาตะ เวธัส ผู้ทรงกำหนดการสร้างสรรพสิ่ง.

Word by Word

• अग्नये: to Agni

• रुद्ररूपाय: having the form of Rudra

• रुद्राणाम्: of the Rudras

• पतये: to the Lord/Master (Pati)

• नमः: salutation

• शिवाय: to Shiva (the auspicious Lord)

• शिवमन्त्राय: to the Shiva-mantra / the one who is the mantra of Shiva

• सद्योजाताय: to Sadyōjāta (the immediately-born, a face/aspect of Shiva)

• वेधसे: to Vedhas (the disposer/creator, ordainer)

Speaker

Suta Goswami (narrating a received Shiva-mantra/invocation within the Purana’s discourse)

Characters & Entities

• Shiva
• Agni
• Rudra
• Rudras
• Sadyōjāta
• Vedhas

FAQs

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

It sanctifies worship by identifying Agni (the ritual fire) with Rudra, making the Vedic rite itself a direct approach to Shiva as Pati; thus Linga-puja and homa become one Shaiva act of surrender.

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

Shiva is presented as Pati—the sovereign Lord of the Rudras—and as the very essence of mantra (śiva-mantra), indicating that Shiva-tattva is both transcendent lordship and immanent presence accessed through sacred sound.

What ritualistic or Yogic practice is highlighted here?

Mantra-namaskara joined to Agni-centered Vedic worship (homa) is implied, aligning external ritual with internal Pashupata orientation: the Pashu offers ego and bondage (pāśa) into the fire while taking refuge in Pati.