Shloka 166

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

अभिरामः सुशरणो निरामः सर्वसाधनः ललाटाक्षो विश्वदेहो हरिणो ब्रह्मवर्चसः

Transliteration

abhirāmaḥ suśaraṇo nirāmaḥ sarvasādhanaḥ lalāṭākṣo viśvadeho hariṇo brahmavarcasaḥ

Translation

彼は喜悦を与える者、確かな帰依処、病なく垢なき主、あらゆる目的を成就させる手段である。額には眼を宿し、その身は宇宙そのもの。黄褐の金光として輝き、ブラフマンの威光—清浄なる霊的光輝—をもって照り映える。

Word by Word

• अभिरामः: the delightful/pleasing Lord

• सुशरणः: the excellent refuge/protector

• निरामः: free from disease, untouched by affliction

• सर्वसाधनः: the means of all attainments (dharma, artha, kāma, mokṣa)

• ललाटाक्षः: the one with the forehead-eye (the third eye)

• विश्वदेहः: he whose body is the cosmos

• हरिणः: tawny/golden-hued, radiant

• ब्रह्मवर्चसः: possessing brahmanic splendour, spiritual radiance/tejas

Speaker

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It presents Shiva as the supreme Refuge and the universal body (viśvadeha), teaching that Linga-puja is worship of the Pati who pervades all and grants every puruṣārtha, culminating in mokṣa.

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

Shiva is shown as nirāma (unaffected by worldly afflictions), sarvasādhana (the ultimate means), and lalāṭākṣa (the transcendent knower whose third eye burns ignorance), indicating the Siddhānta view of Pati as eternally pure and liberating the pashu from pasha.

What ritualistic or Yogic practice is highlighted here?

The key practice implied is śaraṇāgati (taking refuge) through Linga-puja and contemplative identification of Shiva as viśvadeha—supporting Pāśupata-style devotion and meditation that dissolves bondage (pāśa) and turns the soul (paśu) toward the Lord (Pati).