Shloka 43

सप्तद्वीप-सप्तसमुद्र-वर्णनम् तथा प्रियव्रतवंश-राज्यविभागः

Devanagari script

तस्माच्छान्तभयाच्चैव शिशिरस्तु सुखोदयः आनन्दश् च शिवश्चैव क्षेमकश् च ध्रुवस् तथा

Transliteration

tasmācchāntabhayāccaiva śiśirastu sukhodayaḥ ānandaś ca śivaścaiva kṣemakaś ca dhruvas tathā

Translation

Karena itu Ia disebut ‘Pereda Ketakutan’ dan juga ‘Śiśira’, Yang Sejuk yang membangkitkan terbitnya kenyamanan. Dialah Ananda itu sendiri; Dialah Śiva, Yang Mahamujur; Dialah Pemberi kesejahteraan dan perlindungan, dan Dialah Dhruva, Pati yang teguh tak berubah.

Word by Word

• tasmāt: therefore

• chānta-bhayāt: from the pacification of fear / because fear is stilled (by Him)

• ca eva: and indeed

• śiśiraḥ: the cool, soothing one

• tu: and/indeed

• sukha-udayaḥ: the arising (udaya) of happiness/ease (sukha)

• ānandaḥ: bliss

• ca: and

• śivaḥ: the auspicious one, beneficent Lord

• ca eva: and indeed

• kṣemakaḥ: bestower of kṣema—welfare, safety, spiritual well-being

• ca: and

• dhruvaḥ: fixed, constant, immutable

• tathā: likewise/also.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, within the Shiva-names hymn context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upāsanā as refuge in Pati: meditating on Śiva as fear-quelling, cooling, and welfare-giving makes the devotee (pashu) steady and protected, turning worship into a direct means toward kṣema and inner peace.

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

Śiva-tattva is presented as Ānanda (bliss), Śiva (auspicious beneficence), and Dhruva (unchanging reality): the stable Pati who dissolves bhaya (fear) and grants kṣema, loosening pāśa (bondage) for the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and dhyāna on these epithets—especially ‘Śiva’, ‘Ānanda’, ‘Kṣemaka’, and ‘Dhruva’—function as a Pāśupata-oriented inner practice: cooling the mind, pacifying fear, and stabilizing awareness in the Lord.