Shloka 6
भस्म–रुद्राक्ष–शिवनाममाहात्म्य
The Greatness of Bhasma, Rudrākṣa, and the Name of Śiva
मुखे यस्य शिवनाम सदाशिवशिवेति च । पापानि न स्पृशंत्येव खदिरांगारंकयथा
mukhe yasya śivanāma sadāśivaśiveti ca | pāpāni na spṛśaṃtyeva khadirāṃgāraṃkayathā
مَن كان اسمُ شِيفا قائمًا في فمه على الدوام، يلهج بـ«سَدَاشِيفا، شِيفا»، فإن الخطايا لا تمسّه أبدًا؛ كما لا يُمسَك جمرُ فحمِ خشبِ الخَدِيرا إلا ويُحرق الماسك.
Suta Goswami (narrating Shiva’s glory to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Sadāśiva
Sthala Purana: Not a Jyotirliṅga-specific verse; it is nāma-māhātmya: the constant utterance of ‘Sadāśiva, Śiva’ renders pāpa unable to ‘touch’ the devotee, illustrated by the khadira-ember simile.
Significance: Establishes nāma-japa as a portable tīrtha: wherever the Name is on the tongue, purification occurs; supports the common pilgrimage practice of continuous nāma-saṅkīrtana while traveling.
Mantra: sadāśiva śiveti
Type: stotra
Role: liberating
FAQs
It teaches that constant Śiva-nāma (repetition of “Śiva, Sadāśiva”) burns karmic impurity; sin cannot cling to the devotee because the Name carries the purifying power of Pati (Śiva) over pāśa (bondage).
Nāma-japa supports Saguna-upāsanā: the devotee remembers Śiva as Sadāśiva and Śiva (auspicious Lord), which naturally leads to Linga-bhakti and steadiness of mind in worship; the Name becomes the portable form of worship even beyond the shrine.
Daily Nāma-japa—repeating “Śiva, Sadāśiva” (and commonly the Panchākṣarī, ‘Om Namaḥ Śivāya’) with devotion; especially effective when paired with simple Shaiva disciplines like bhasma/tripuṇḍra and a sattvic life.