Shiva Purana — Kotirudra Samhita, Shloka 109
Śiva-nāma-sahasraka-kathana
The Recital/Teaching of the Thousand Names of Śiva
वेधा विधाता धाता च स्रष्टा हर्त्ता चतुर्मुखः । कैलासशिखरावासी सर्वावासी सदागति
vedhā vidhātā dhātā ca sraṣṭā harttā caturmukhaḥ | kailāsaśikharāvāsī sarvāvāsī sadāgati
彼は定める者、配する者、支える者。創造する者であり、また収め去る者—四つの御顔をもつ主である。カイラーサの峰に住しつつ、しかも一切の存在に遍在する。彼は常に、万有の最高の帰依処であり、究竟の道・目的である。
Suta Goswami
Tattva Level: pati
Shiva Form: Sadāśiva
Jyotirlinga: Kedāranātha
Sthala Purana: Śiva, sought by the Pāṇḍavas for absolution, eluded them and finally granted darśana in the Himalayas; the liṅga is revered as self-manifest in the Kedāra region, making Kailāsa-Himālaya the archetypal abode of Śiva in Purāṇic memory.
Significance: Darśana is held to purify grave sins and grant steadfastness toward mokṣa; the Himalayan abode motif reinforces Śiva as the final refuge (sadāgati).
Type: stotra
Shakti Form: Pārvatī
Role: nurturing
Offering: pushpa
FAQs
The verse presents Shiva as the supreme Pati who governs creation, preservation, and dissolution, while also being both transcendent (Kailasa-dweller) and immanent (dwelling in all). For the seeker, it teaches that liberation comes through taking Shiva as the final refuge (sadā-gati).
Calling Shiva the all-abiding refuge supports Saguna worship: the devotee approaches Him through accessible forms such as the Shiva Linga, while understanding that the same Lord pervades all beings. Linga worship thus becomes a focused doorway to the omnipresent Shiva.
A practical takeaway is steady japa of the Panchakshara mantra “Om Namaḥ Śivāya” with bhakti, accompanied by simple Shaiva observances like applying Tripuṇḍra (bhasma) and maintaining inner recollection that Shiva abides within all.