Shloka 27

प्रलय-तत्त्वलयः, नीललोहित-रुद्रः, अष्टमूर्तिस्तवः, एवं ब्रह्मणो वैराग्यम्

Devanagari script

नीललोहित इत्युक्तस् तेन देवेन वै प्रभुः ब्रह्मणा भगवान्कालः प्रीतात्मा चाभवद्विभुः

Transliteration

nīlalohita ityuktas tena devena vai prabhuḥ brahmaṇā bhagavānkālaḥ prītātmā cābhavadvibhuḥ

Translation

नीललोहित इत्युक्तस्तेन देवेन वै प्रभुः। ब्रह्मणा भगवान् कालः प्रीतात्मा चाभवद् विभुः॥

Word by Word

• nīla-lohitaḥ: Nīlalohita (the Blue-and-Red One, a Śiva-epithet)

• iti: thus

• uktaḥ: addressed/called

• tena: by him/thereby

• devena: by the god (here, Brahmā)

• vai: indeed

• prabhuḥ: the Lord, master

• brahmaṇā: by Brahmā

• bhagavān: the Blessed Lord

• kālaḥ: Kāla (Time/Death as Śiva’s form)

• prīta-ātmā: pleased in heart, gracious within

• ca: and

• abhavat: became

• vibhuḥ: the all-pervading, omnipotent one

Speaker

Suta Goswami (narrating the Brahmā–Śiva episode to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Brahma
• Kala
• Nilalohita

FAQs

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

It shows that Śiva, here revered as Kāla and praised with the sacred epithet “Nīlalohita,” becomes pleased by sincere stuti; in Linga-pūjā, such naming (nāma-grahaṇa) and praise are key acts that invoke Śiva’s anugraha (grace).

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

Śiva is presented as Vibhu (all-pervading) and Prabhu (sovereign Pati), even as Kāla (Time/Death), indicating the Lord who transcends and governs all change while remaining gracious and responsive to devotion.

What ritualistic or Yogic practice is highlighted here?

The practice implied is stotra and nāma-japa—addressing Śiva by potent epithets—which in Pāśupata-oriented discipline supports purification of the paśu (soul) and loosening of pāśa (bondage) through the Lord’s pleased, grace-bestowing disposition.