Shloka 66

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

अमृतः शाश्वतः शान्तो बाणहस्तः प्रतापवान् कमण्डलुधरो धन्वी वेदाङ्गो वेदविन्मुनिः

Transliteration

amṛtaḥ śāśvataḥ śānto bāṇahastaḥ pratāpavān kamaṇḍaludharo dhanvī vedāṅgo vedavinmuniḥ

Translation

Ia Abadi tak berkematian, kekal, dan hakikat kedamaian; di tangan-Nya anak panah, penuh wibawa ilahi. Membawa kamaṇḍalu dan memegang busur; Ia anggota Veda, pengenal Veda, Sang resi tertinggi—Pati yang membebaskan paśu dari pāśa.

Word by Word

• अमृतः: deathless/immortal

• शाश्वतः: eternal

• शान्तः: tranquil, peace itself

• बाणहस्तः: having arrows in the hand

• प्रतापवान्: endowed with majesty, spiritual splendor

• कमण्डलुधरः: bearer of the kamaṇḍalu (ascetic water-pot)

• धन्वी: wielder of the bow

• वेदाङ्गः: limb/auxiliary of the Veda, embodiment of Vedic supports

• वेदवित्: knower of the Veda

• मुनिः: sage, silent seer

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It praises Shiva’s core tattva—immortal, eternal, and peaceful—while also presenting Him as both ascetic and protector; Linga worship centers on this Pati who grants śānti and liberation to the paśu.

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

Shiva is portrayed as amṛta (beyond decay), śāśvata (unchanging reality), and śānta (the ground of peace), yet also as a powerful Lord who acts in the world—integrating transcendence with divine governance.

What ritualistic or Yogic practice is highlighted here?

The kamaṇḍalu and the epithet muni point to the ascetic-yogic discipline central to Pāśupata orientation—purification, restraint, and Veda-aligned contemplation—under Shiva as the Veda-knower.