Shloka 35

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

नमो राजाधिराजाय राज्ञामधिगताय ते नमः पालाधिपतये पालाशाकृन्तते नमः

Transliteration

namo rājādhirājāya rājñāmadhigatāya te namaḥ pālādhipataye pālāśākṛntate namaḥ

Translation

Kính lễ Ngài, Đấng Rājādhirāja—Hoàng đế của các hoàng đế, được mọi bậc vương giả chứng đạt và tôn nhận. Kính lễ Ngài, Chúa tể của những bậc hộ trì; kính lễ Ngài, Đấng chặt cành palāśa—Đấng trừ chướng ngại và chế phục điều cần được chế ngự.

Word by Word

• namaḥ: homage

• rājādhirājāya: to the king over kings, supreme sovereign

• rājñām: of kings/rulers

• adhigatāya: attained, realized, reached, acknowledged

• te: to You

• pāla-adhipataye: to the lord of protectors/guardians, overlord of those who preserve order

• pālāśā-kṛntate: to the cutter of the palāśa (Butea) branch, the one who cuts/cleaves palāśa

• kṛntate: to the cutter, cleaver

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as the supreme Pati (Lord) beyond all worldly sovereignty; in Linga-puja, this establishes that every offering is made to the ultimate ruler and protector who alone can dissolve pasha (bondage) for the pashu (soul).

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

By calling Him rājādhirāja and pālādhipati, the verse presents Shiva-tattva as transcendent sovereignty and guardianship—supreme authority that both governs dharma and grants liberation, surpassing all limited rulers.

What ritualistic or Yogic practice is highlighted here?

The practice is stuti with repeated namaskāra (homage), a core limb of Shaiva devotion that supports Pashupata orientation: humility, surrender, and recognition of Shiva as the sole refuge and remover of obstacles.