Shloka 38

विष्णुरुवाच—एकाक्षर-प्रणव-लिङ्ग-व्याप्ति-शिवस्तोत्रम्

Devanagari script

कनकाङ्गदहाराय नमः सर्पोपवीतिने सर्पकुण्डलमालाय कटिसूत्रीकृताहिने

Transliteration

kanakāṅgadahārāya namaḥ sarpopavītine sarpakuṇḍalamālāya kaṭisūtrīkṛtāhine

Translation

سونے کے بازوبند اور ہار پہننے والے کو سلام؛ جس کا یَجْنوپَویت سانپ ہے اُس ربّ کو سلام۔ جس کے کُنڈل اور مالا سانپ ہیں، اور جس نے سانپ کو کمر کا بند بنایا ہے—اُس شِو کو نمسکار۔

Word by Word

• kanaka: gold

• aṅgada: armlet/bracelet

• hāra: necklace/garland

• -āya: to (dative, ‘unto’)

• namaḥ: salutation

• sarpa: serpent

• upavītin: one who wears the sacred thread

• kuṇḍala: earring

• mālā: garland

• kaṭi: waist

• sūtra: cord/thread

• -īkṛta: made into/formed as

• ahi: serpent

Speaker

Suta Goswami (narrating a 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 dhyana-stuti for Linga-puja, fixing the devotee’s mind on Mahadeva’s Rudra-form—adorned with serpents—thereby invoking Pati (the Lord) who dissolves pasha (bondage) and protects the pashu (soul).

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

Shiva is shown as the sovereign ascetic-lord who wears even fearsome forces (serpents) as ornaments—signifying transcendence over death, time, and terror, and His absolute mastery as Pashupati.

What ritualistic or Yogic practice is highlighted here?

Nama-japa and dhyana are implied: meditating on Shiva’s serpent-emblems supports inner steadiness in Pashupata-oriented practice, where prana, fear, and attachment are brought under discipline in devotion to Pati.