Shloka 21

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

सुवाहाय विवाहाय विवादवरदाय च नमः शिवाय रुद्राय प्रधानाय नमोनमः

Transliteration

suvāhāya vivāhāya vivādavaradāya ca namaḥ śivāya rudrāya pradhānāya namonamaḥ

Translation

礼敬湿婆——赐予吉祥之行与吉祥之引导者，净化婚姻仪轨者，亦于争讼之中施与恩赐者。再三顶礼慈悲的湿婆、鲁陀罗，以及至上的原质Pradhāna——显现之本初根基；作为主宰Pati，解脱被缚之灵(paśu)离于缚索(pāśa)。

Word by Word

• suvāhāya: to the giver of auspicious conveyance/leading

• vivāhāya: to the sanctifier of marriage/union

• vivāda-vara-dāya: to the giver of boons (vara) in disputes (vivāda)

• ca: and

• namaḥ: salutations

• śivāya: to Śiva (the auspicious one)

• rudrāya: to Rudra (the fierce remover of impurity)

• pradhānāya: to Pradhāna, the primordial source/ground (prakṛti in its causal state)

• namo namaḥ: repeated salutations, again and again

Speaker

Suta Goswami (narrating a Shiva-stuti within the Purva-Bhaga narrative to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra

FAQs

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

It functions as a namaskāra-mantra praising Śiva as the grantor of auspicious life-transitions (like vivāha) and as the bestower of grace in conflict—framing Linga worship as seeking Pati’s anugraha (saving grace) to remove pāśa and stabilize dharma.

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

Śiva is invoked as Śiva (auspicious grace), Rudra (purifying, transformative power), and Pradhāna (primordial causal ground), indicating a theology where the Lord transcends and governs the causal matrix while liberating the paśu from bondage.

What ritualistic or Yogic practice is highlighted here?

The verse supports stuti and japa as core limbs of Śaiva practice: repeated namas (namo namaḥ) as devotional discipline, aligning the practitioner toward Pashupata orientation—seeking Rudra’s purification and Śiva’s boon-bestowing compassion amid inner and outer disputes.