Shloka 36

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

नमः केयूरभूषाय गोपते ते नमोनमः नमः श्रीकण्ठनाथाय नमो लिकुचपाणये

Transliteration

namaḥ keyūrabhūṣāya gopate te namonamaḥ namaḥ śrīkaṇṭhanāthāya namo likucapāṇaye

Translation

Salam sujud kepada-Mu, Yang berhias dengan gelang lengan; salam sujud berulang-ulang kepada-Mu, wahai Tuhan dan Pelindung segala makhluk. Salam sujud kepada Śrīkaṇṭha, Tuhan yang mulia berleher biru; salam sujud kepada Yang memegang buah likuca di tangan-Nya.

Word by Word

• namaḥ: salutation

• keyūra-bhūṣāya: to the One ornamented with armlets/bracelets

• gopate: O Lord-Protector (guardian/master)

• te: to You

• namo namaḥ: repeated salutations

• śrīkaṇṭha-nāthāya: to Śrīkaṇṭha, the Lord with the auspicious/blue throat

• likuca-pāṇaye: to the One whose hand holds a likuca fruit (a symbolic offering/emblem)

Speaker

Suta Goswami (narrating a traditional Shiva-stuti within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It functions as a namaskāra-mantra: repeated salutations that purify the pashu (individual soul) and orient the mind toward Pati (Shiva), which is foundational for effective liṅga-pūjā and mantra-japa.

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

By naming Him as Gopati (protector-lord) and Śrīkaṇṭha (the blue-throated bearer of cosmic poison), it presents Shiva as the sovereign Pati who safeguards beings and transforms विष (poison/affliction) into grace—hinting at His power to loosen pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The practice is stuti and repeated namaskāra (namo namaḥ), used as a devotional limb of worship and as a concentrative aid aligned with Pāśupata discipline—steady remembrance of Shiva’s epithets to stabilize awareness in pūjā and dhyāna.