Shloka 34

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

वृषारूढाय सर्वस्य हर्त्रे कर्त्रे नमोनमः वीररामातिरामाय रामनाथाय ते विभो

Transliteration

vṛṣārūḍhāya sarvasya hartre kartre namonamaḥ vīrarāmātirāmāya rāmanāthāya te vibho

Translation

Pagpupugay nang paulit-ulit sa Iyo, O Panginoong nakasakay sa Toro—Ikaw ang Lumikha at Tagapagbalik (tagapag-urong) ng lahat. O Panginoong sumasaklaw sa lahat, pagpupugay sa Iyo bilang Rāma na bayani, bilang Rāma na lubhang kaibig-ibig, at bilang Rāmanātha, Panginoon ni Rāma.

Word by Word

• वृषारूढाय: to the Bull-mounted One (Vrishabhadhvaja Shiva)

• सर्वस्य: of all (of the entire cosmos)

• हर्त्रे: to the withdrawer/dissolver (saṃhāra-kartā)

• कर्त्रे: to the maker/creator (sṛṣṭi-kartā)

• नमो नमः: salutations again and again

• वीर: heroic, valiant

• राम: delighting, pleasing

• अतिरामाय: to the supremely delightful/exceedingly blissful One

• रामनाथाय: to the Lord/master of Rāma (the One who rules and grants delight)

• ते: to You

• विभो: O all-pervading, mighty Lord.

Speaker

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

Characters & Entities

• Shiva
• Nandi (Bull/Vrishabha)

FAQs

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

It functions as a stuti that fixes the devotee’s bhāva on Shiva as Pati—both sṛṣṭi-kartā (creator) and saṃhāra-kartā (withdrawer)—which is central to Linga-pūjā where the Linga signifies the transcendent Lord who governs all cosmic processes.

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

Shiva-tattva is presented as vibhu (all-pervading) and sovereign over manifestation and dissolution; as Pati, He is not merely a deity among others but the supreme controller who liberates the paśu (bound soul) from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse supports japa and dhyāna in Pāśupata-oriented worship: repeated namas (namo namaḥ) with contemplation of Shiva’s forms (Vrishabhārūḍha) and functions (creation/withdrawal), used as an internal nyāsa of divine sovereignty over the practitioner’s body-mind.