Shloka 142

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

ततः कपर्दी नन्दीशो महादेवप्रियो मुनिः शूली माली तथा हाली कुण्डली वलयी गदी

Transliteration

tataḥ kapardī nandīśo mahādevapriyo muniḥ śūlī mālī tathā hālī kuṇḍalī valayī gadī

Translation

ຕໍ່ມາ (ທ່ານ) ຖືກສັນລະເສີນວ່າ: ກະປັດດີ, ນັນດີຊະ, ມຸນີຜູ້ເປັນທີ່ຮັກຂອງພຣະມະຫາເທວ; ຜູ້ຖືຕຣິສູນ, ຜູ້ຄ້ອງພວງມາລາ, ຜູ້ຖືໄຖ; ຜູ້ປະດັບຕຸ້ມຫູ ແລະກຳໄລແຂນ, ແລະຜູ້ຖືຄະທາ (ກະບອງ).

Word by Word

• tataḥ: thereafter/then

• kapardī: the matted-haired one (with a topknot of locks)

• nandīśaḥ: Lord of Nandin / leader of Shiva’s gaṇas

• mahādeva-priyaḥ: beloved of Mahādeva

• muniḥ: sage/ascetic seer

• śūlī: trident-bearer

• mālī: wearing a garland

• tathā: likewise/also

• hālī: plough-bearer

• kuṇḍalī: adorned with earrings

• valayī: wearing armlets/bangles

• gadī: mace-bearer

Speaker

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

Characters & Entities

• Shiva (Mahadeva)
• Nandi

FAQs

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

This verse functions as a nama-recitation praising Shiva’s forms and insignia; in Linga-puja, such epithets are used as mantra-like remembrance (smaraṇa) of Pati—Shiva—who grants grace that loosens pasha (bondage) for the pashu (soul).

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

By listing ascetic and sovereign markers—muni (seer) and weapon-bearing lord—it presents Shiva as both inwardly realized consciousness and outwardly the ruler of gaṇas (Nandīśa), the transcendent Pati who governs and liberates.

What ritualistic or Yogic practice is highlighted here?

It highlights nāma-japa (recitation of Shiva’s names) as a Shaiva practice aligned with Pashupata orientation—steady remembrance of Pati through his attributes (śūla, gadā, ornaments) during worship of the Linga.