Previous Verse
Next Verse

Shloka 96

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

ब्रह्मचारी लोकचारी सर्वचारी सुचारवित् ईशान ईश्वरः कालो निशाचारी ह्यनेकदृक्

brahmacārī lokacārī sarvacārī sucāravit īśāna īśvaraḥ kālo niśācārī hyanekadṛk

ព្រះអង្គជាព្រះព្រហ្មចារី អ្នករក្សាព្រហ្មចរិយៈ; ដើរឆ្លងកាត់លោកទាំងឡាយ។ ព្រះអង្គដើរទៅគ្រប់ទីកន្លែង និងជាអ្នកដឹងច្បាស់អំពីចរិយាដ៏ត្រឹមត្រូវ។ ព្រះអង្គជាអីសានៈ ព្រះអម្ចាស់អធិបតី (អីស្វរៈ); ព្រះអង្គជាកាលៈ គឺពេលវេលាផ្ទាល់។ ព្រះអង្គដើរនៅក្នុងរាត្រីផងដែរ ហើយជាអ្នកមានទស្សនៈច្រើនមុខ ឃើញគ្រប់យ៉ាងដោយវិធីរាប់មិនអស់។

brahmacārīthe vow-observing celibate, master of brahmacarya
brahmacārī:
lokacārīthe one who moves through the worlds
lokacārī:
sarvacārīthe all-pervading mover, present everywhere
sarvacārī:
sucāravitknower/teacher of good conduct (dharma)
sucāravit:
īśānathe sovereign aspect of Shiva, ruler of the directions and beings
īśāna:
īśvaraḥthe Supreme Lord, Pati over all pashus
īśvaraḥ:
kālaḥTime, the devourer and regulator of creation
kālaḥ:
niśācārīthe one who moves in the night, beyond day-night duality
niśācārī:
hiindeed
hi:
anekadṛkof many sights, omniscient seer of infinite perspectives
anekadṛk:

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

S
Shiva

FAQs

It frames the Linga-Lord as the all-pervading Pati—present in every realm and time—so worship is not limited to place or hour; Sahasranama-japa becomes a universal mode of Linga-upāsanā.

Shiva is presented as Īśāna/Īśvara (the sovereign Lord) and Kāla (Time), indicating transcendence over pasha-bound change while also governing it—omniscient (anekadṛk) and immanent (sarvacārī).

Brahmacarya and sucāra (disciplined conduct) are implied as Shaiva sādhana supports; coupled with Sahasranama-japa, they align the pashu (soul) toward Pati through Pāśupata-style inner purification.