Shloka 33

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

नीलकेशाय वित्ताय शितिकण्ठाय वै नमः कपर्दिने नमस्तुभ्यं नागाङ्गाभरणाय च

Transliteration

nīlakeśāya vittāya śitikaṇṭhāya vai namaḥ kapardine namastubhyaṃ nāgāṅgābharaṇāya ca

Translation

ขอนอบน้อมแด่พระผู้มีมวยผมสีน้ำเงินเข้ม ผู้เป็นทรัพย์แท้; ขอนอบน้อมแด่พระศิติกัณฐะ ผู้มีพระศอขาว. ขอนอบน้อมแด่พระกปัรทิน ผู้มีผมมุ่น; และขอนอบน้อมแด่พระผู้มีอวัยวะประดับด้วยนาคทั้งหลาย

Word by Word

• nīla-keśāya: to the blue/dark-haired One

• vittāya: to the Wealth—He who is the true treasure (spiritual and auspicious prosperity)

• śiti-kaṇṭhāya: to the White-throated One (Shiva)

• vai: indeed

• namaḥ: salutation

• kapardine: to Kapardin, the Lord with matted/knotted hair

• namaḥ tubhyam: salutations to You

• nāga-aṅga-ābharaṇāya: to Him whose ornaments are serpents upon His body

• ca: and

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 namaḥ-style stuti used in Linga-puja: by invoking Shiva’s sacred epithets (matted hair, white throat, serpent-ornaments), the worshipper offers bhakti and recognition of Pati as the supreme refuge and auspiciousness.

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

Shiva is praised as Pati who transcends ordinary wealth—He Himself is the true vittā (treasure). His ascetic signs (kapardin) and cosmic symbols (serpents) point to mastery over fear, death, and bondage (pāśa), revealing the Lord as sovereign and liberating.

What ritualistic or Yogic practice is highlighted here?

Japa of namaḥ-form salutations and dhyāna on Shiva’s iconographic marks (matted hair, throat, serpent-ornaments) supports Pashupata-oriented devotion: the pashu (soul) turns from external supports to Pati as the inner wealth and protector.