Shloka 60

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

पवित्रश् च महांश्चैव नियतो नियताश्रयः स्वयंभूः सर्वकर्मा च आदिरादिकरो निधिः

Transliteration

pavitraś ca mahāṃścaiva niyato niyatāśrayaḥ svayaṃbhūḥ sarvakarmā ca ādirādikaro nidhiḥ

Translation

वे पवित्र और महान हैं; स्वयं संयमी हैं और संयमियों के आश्रय हैं। वे स्वयंभू हैं, सर्वकर्मा हैं; आद्य हैं, आदियों के भी कारण हैं, और अक्षय निधि हैं।

Word by Word

• पवित्रः: the Pure, purifier

• महान्: the Great, vast

• च एव: and indeed

• नियतः: self-restrained, regulated (yogically established)

• नियत-आश्रयः: refuge/support of the restrained (seekers under discipline)

• स्वयंभूः: self-existent, uncaused

• सर्वकर्मा: performer/ordainer of all actions (cosmic functions)

• आदिः: the Beginning, primordial Lord

• आदिकरः: maker of beginnings, initiator of creation/order

• निधिः: treasure, inexhaustible storehouse (of śakti, jñāna, and grace)

Speaker

Suta Goswami (narrating the Shiva Sahasranama within the Linga Purana 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-Pati (Shiva) as the supreme purifier and inexhaustible source; worship of the Linga is thus approached as taking refuge in the self-existent Pati who initiates and sustains all cosmic functions.

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

Shiva is presented as Pati: uncaused (svayaṁbhū), primordial (ādi), and the universal agent (sarvakarmā), while also being the inner support of yogic discipline (niyata-āśraya) that leads the pashu (soul) toward purification and liberation from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes niyama/niyata (regulated discipline): a Pāśupata-oriented approach of self-restraint, purity, and surrender—taking Shiva as the refuge and stabilizing the mind in Him during japa and Linga-pūjā.