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Shloka 93

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

सिद्धियोगापहारी च सिद्धः सर्वार्थसाधकः अक्षुण्णः क्षुण्णरूपश् च वृषणो मृदुर् अव्ययः

siddhiyogāpahārī ca siddhaḥ sarvārthasādhakaḥ akṣuṇṇaḥ kṣuṇṇarūpaś ca vṛṣaṇo mṛdur avyayaḥ

He withdraws even yogic attainments (siddhis) from the unfit; He is Siddha, ever Perfect, the accomplisher of every true aim. Unbroken and undecaying, yet for the sake of līlā appearing in forms that seem broken and crushed; the mighty Bull, gentle in grace, and imperishable—such is Śiva, the Pati revealed in the Liṅga Purāṇa.

सिद्धि-योग-अपहारीremover/withholder of siddhis and yogic powers
सिद्धि-योग-अपहारी:
and
:
सिद्धःthe Perfect/Accomplished One
सिद्धः:
सर्व-अर्थ-साधकःaccomplisher of all aims (dharma, artha, kāma, mokṣa) for devotees
सर्व-अर्थ-साधकः:
अक्षुण्णःunbroken, unimpaired, undecaying
अक्षुण्णः:
क्षुण्ण-रूपःhaving (seemingly) crushed/altered forms, appearing as broken forms by māyā or līlā
क्षुण्ण-रूपः:
and
:
वृषणःthe Bull-like, virile/mighty one (also linked to Vṛṣabha symbolism)
वृषणः:
मृदुःgentle, soft, compassionate
मृदुः:
अव्ययःimperishable, inexhaustible.
अव्ययः:

Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)

S
Shiva

FAQs

It frames the Linga-Pati as the true giver of all legitimate aims while also restraining siddhis that can bind the pashu (soul) through pride—guiding worship toward moksha rather than power.

Shiva is described as akṣuṇṇa (unimpaired) and avyaya (imperishable), yet capable of manifesting kṣuṇṇa-rūpa—appearing limited or “broken” in forms through līlā—showing transcendence alongside immanence.

It highlights a Pāśupata-Yogic principle: siddhis are secondary and can become pāśa (bondage); the sādhaka should pursue devotion, discipline, and Linga-upāsanā aimed at Shiva’s grace and liberation.