Shloka 141

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

सदाशिवाय शान्ताय महेशाय पिनाकिने सर्वज्ञाय शरण्याय सद्योजाताय वै नमः

Transliteration

sadāśivāya śāntāya maheśāya pinākine sarvajñāya śaraṇyāya sadyojātāya vai namaḥ

Translation

まことに敬礼する、静寂なるサダーシヴァに。大主マヘーシャに。ピナーカの弓を携える御方に。遍知なる御方に。万有の帰依処なる御方に。そしてサド्योージャータ—常に即時に顕れる主の御面に。

Word by Word

• sadāśivāya: to Sadāśiva (the eternally auspicious Supreme)

• śāntāya: to the peaceful, quiescent One

• maheśāya: to Maheśa, the Great Lord (Pati)

• pinākine: to the wielder of Pināka (Shiva’s bow)

• sarvajñāya: to the all-knowing (omniscient) One

• śaraṇyāya: to the giver of refuge, the protector

• sadyojātāya: to Sadyojāta (the immediate/manifest aspect, a face of Shiva)

• vai: indeed, verily

• namaḥ: salutations

Speaker

Suta Goswami (narrating a received Shiva-stuti within the Purana’s discourse)

Characters & Entities

• Shiva

FAQs

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

It functions as a nama-mantra style salutation: invoking Shiva’s key attributes (peace, lordship, refuge, omniscience) to establish the devotee’s surrender (śaraṇāgati) before Linga-pūjā, aligning the pashu (soul) toward Pati (the Lord).

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

Shiva is presented as Sadāśiva (transcendent auspicious reality) who is simultaneously śānta (beyond agitation) and sarvajña (all-knowing), yet also accessible as śaraṇya (refuge) and as Sadyojāta—his immediate, manifesting aspect connected with cosmic revelation.

What ritualistic or Yogic practice is highlighted here?

Japa and stuti using Shiva’s names: a preparatory limb for Linga-pūjā and Pāśupata-oriented inner discipline, where remembrance of Pati loosens pāśa (bondage) through devotion and focused recitation.