Shloka 86

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

विश्वगोप्ता विश्वभर्ता सुधीरो रुचिराङ्गदः जननो जनजन्मादिः प्रीतिमान्नीतिमान्नयः

Transliteration

viśvagoptā viśvabhartā sudhīro rucirāṅgadaḥ janano janajanmādiḥ prītimānnītimānnayaḥ

Translation

He is the Protector of the universe and the Sustainer of the universe; the profoundly wise One, adorned with splendid armlets. He is the Progenitor—the very beginning of the births of beings; full of gracious love, established in dharma, and the One who leads (souls) by the right path.

Word by Word

• विश्वगोप्ता (viśva-goptā): protector of the universe

• विश्वभर्ता (viśva-bhartā): sustainer/bearer of the universe

• सुधीरः (sudhīraḥ): supremely wise, steady in insight

• रुचिराङ्गदः (rucirāṅgadaḥ): wearing beautiful armlets/ornaments

• जननः (jananaḥ): begetter, progenitor

• जनजन्मादिः (jana-janma-ādiḥ): the beginning/source of beings’ births

• प्रीतिमान् (prītimān): full of benevolence/grace

• नीतिमान् (nītimān): endowed with right conduct/dharma

• नयः (nayaḥ): leader/guide, the one who conducts along the path

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?

By naming Shiva as viśvagoptā and viśvabhartā, the verse frames Linga-puja as worship of the Pati who protects and sustains all worlds—making the Linga the universal refuge and support for the devotee.

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

It presents Shiva as the causal source of embodied existence (janano, janajanmādiḥ) and also as the compassionate governor of dharma (prītimān, nītimān), who guides the pashu (individual soul) toward the right path (nayaḥ) beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports contemplative japa/dhyana on the Sahasranama: meditating on Shiva as the inner guide (nayaḥ) aligns conduct (nīti) and supports the Pashupata aim of moving from bondage (pāśa) to liberation under the Lord (pati).