Shloka 2

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

तृतीयाय मकाराय शिवाय परमात्मने सूर्याग्निसोमवर्णाय यजमानाय वै नमः

Transliteration

tṛtīyāya makārāya śivāya paramātmane sūryāgnisomavarṇāya yajamānāya vai namaḥ

Translation

ขอนอบน้อมแด่พระศิวะผู้เป็นปรมาตมัน ผู้เป็น ‘มะ’ (มการ) อันที่สาม ผู้มีรัศมีดุจสีแห่งสุริยะ อัคนี และโสม และผู้เป็นยชามานะอันแท้จริง คือพระผู้เป็นเจ้าในภายใน ผู้รับและชำระยัญพิธีทั้งปวง

Word by Word

• तृतीयाय: to the third

• मकाराय: to the letter/syllable ‘ma’

• शिवाय: to Śiva (the auspicious Lord)

• परमात्मने: to the Supreme Self

• सूर्य-अग्नि-सोम-वर्णाय: to Him whose coloration/radiance is like Sun, Fire, and Moon

• यजमानाय: to the sacrificer/patron of sacrifice (the inner Yajamāna)

• वै: indeed, truly

• नमः: salutations

Speaker

Suta Goswami (narrating a Shiva-stuti within the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Surya
• Agni
• Soma

FAQs

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

It establishes Śiva as Paramātman and the inner recipient of all offerings—so Linga-pūjā is not merely symbolic worship, but direct honoring of Pati (the Lord) who sanctifies every act of devotion and sacrifice.

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

Śiva is presented as the Supreme Self beyond bondage (Pati), yet manifest through luminous powers symbolized by Sun, Fire, and Moon—indicating consciousness, transformative energy, and cooling grace that together uphold the cosmos and liberate the paśu (soul) from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse highlights the Vedic yajña principle reinterpreted Shaivally: Śiva is the true Yajamāna within. In practice, it supports Linga-pūjā with mantra-japa and inner offering (antar-yāga), aligning action (kriyā) and awareness (jñāna) toward Pashupata-oriented liberation.