Shloka 96

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

ब्रह्मचारी लोकचारी सर्वचारी सुचारवित् ईशान ईश्वरः कालो निशाचारी ह्यनेकदृक्

Transliteration

brahmacārī lokacārī sarvacārī sucāravit īśāna īśvaraḥ kālo niśācārī hyanekadṛk

Translation

He is the Brahmacārin, the divine celibate who moves among all worlds; moving everywhere, the knower of right conduct. He is Īśāna, the Supreme Lord (Īśvara); He is Kāla, Time itself. He moves in the night as well, and He is the One of manifold vision, seeing all in countless ways.

Word by Word

• brahmacārī: the vow-observing celibate, master of brahmacarya

• lokacārī: the one who moves through the worlds

• sarvacārī: the all-pervading mover, present everywhere

• sucāravit: knower/teacher of good conduct (dharma)

• īśāna: the sovereign aspect of Shiva, ruler of the directions and beings

• īśvaraḥ: the Supreme Lord, Pati over all pashus

• kālaḥ: Time, the devourer and regulator of creation

• niśācārī: the one who moves in the night, beyond day-night duality

• hi: indeed

• anekadṛk: of many sights, omniscient seer of infinite perspectives

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames the Linga-Lord as the all-pervading Pati—present in every realm and time—so worship is not limited to place or hour; Sahasranama-japa becomes a universal mode of Linga-upāsanā.

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

Shiva is presented as Īśāna/Īśvara (the sovereign Lord) and Kāla (Time), indicating transcendence over pasha-bound change while also governing it—omniscient (anekadṛk) and immanent (sarvacārī).

What ritualistic or Yogic practice is highlighted here?

Brahmacarya and sucāra (disciplined conduct) are implied as Shaiva sādhana supports; coupled with Sahasranama-japa, they align the pashu (soul) toward Pati through Pāśupata-style inner purification.