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
In whose mouth the Name of Śiva ever abides—uttering “Sadāśiva, Śiva” —sins do not touch him at all, just as fire made from khadira-wood charcoal cannot be grasped (without being burned).
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.