Shloka 80

ध्यानयज्ञः, संसार-विष-निरूपणम्, पाशुपतयोगः, परा-अपरा विद्या, चतुर्वस्था-विचारः (अध्यायः ८६)

Devanagari script

राज्ञी सुदर्शना चैव जिता सौम्या यथाक्रमम् मोघा रुद्रामृता सत्या मध्यमा च द्विजोत्तमाः

Transliteration

rājñī sudarśanā caiva jitā saumyā yathākramam moghā rudrāmṛtā satyā madhyamā ca dvijottamāḥ

Translation

O best of twice-born sages, in due order these are His epithets: the Sovereign (Rājñī), the One of auspicious vision (Sudarśanā), the Ever-Victorious (Jitā), the Gentle and Benevolent (Saumyā), the Unfailing (Moghā), the Rudra-form (Rudrāmṛtā), Amṛtā—the immortal nectar, Satyā—Truth itself, and Madhyamā—the One who abides in the Middle, beyond extremes.

Word by Word

• राज्ञी: sovereign ruler, the supreme Lord

• सुदर्शना: of auspicious/true vision, beautiful to behold

• चैव: and indeed

• जिता: victorious, unconquered

• सौम्या: gentle, auspicious, benevolent

• यथाक्रमम्: in proper sequence

• मोघा: unfailing, never fruitless

• रुद्रामृता: Rudra-natured, imbued with Rudra’s power (also read as Rudra + amṛta, ‘Rudra who is nectar’)

• अमृता: immortal, nectar-like

• सत्या: truth, reality

• मध्यमा: the middle principle, the balanced center

• च: and

• द्विजोत्तमाः: O best of the twice-born (address to Brahmins/sages).

Speaker

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

Characters & Entities

• Shiva (Rudra/Mahadeva)

FAQs

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

It lists Shiva’s epithets used for nāma-japa; in Linga-pūjā, repeating such names is taught as ‘amoghā’—never fruitless—because it invokes Pati (Shiva) who severs pasha (bondage) and uplifts the pashu (soul).

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

Shiva is portrayed as sovereign and victorious, yet gentle; as ‘Satya’ (ultimate reality) and ‘Amṛta’ (deathless essence), indicating the transcendent Pati who remains the stable ‘Madhyamā’—the center beyond dualities.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and stotra-recitation as a Pāśupata-oriented sādhana: meditating on these names during Linga-arcana to purify the pashu and dissolve pasha through Shiva’s amogha grace.