Shloka 113

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

न्यायनिर्वाहको न्यायो न्यायगम्यो निरञ्जनः सहस्रमूर्धा देवेन्द्रः सर्वशस्त्रप्रभञ्जनः

Transliteration

nyāyanirvāhako nyāyo nyāyagamyo nirañjanaḥ sahasramūrdhā devendraḥ sarvaśastraprabhañjanaḥ

Translation

ព្រះអង្គជាអ្នកអនុវត្តឲ្យយុត្តិធម៌ដំណើរការ និងជាគោលការណ៍នៃយុត្តិធម៌ផ្ទាល់; អាចឈានដល់បានតាមធម៌ ជាបរិសុទ្ធឥតមល។ មានក្បាលពាន់ ជាព្រះអម្ចាស់នៃទេវតា; ព្រះអង្គបំបាក់អំណាចនៃអាវុធទាំងអស់។

Word by Word

• न्यायनिर्वाहकः: the one who carries out/maintains justice

• न्यायः: justice, dharma itself

• न्यायगम्यः: attainable through dharma/right conduct

• निरञ्जनः: stainless, untainted (beyond mala/impurity)

• सहस्रमूर्धा: thousand-headed (all-pervading cosmic form)

• देवेन्द्रः: Lord of the devas, supreme ruler

• सर्वशस्त्रप्रभञ्जनः: crusher/destroyer of all weapons (invincible protector)

Speaker

Suta Goswami (reciting the Shiva Sahasranama within his narration to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva (the Linga’s reality) as nirañjana—beyond impurity—and as the very standard of nyāya; worship aligns the pashu with dharma and draws one toward the stainless Pati.

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

Shiva-tattva is presented as both immanent and transcendent: the cosmic, all-pervading sovereign (sahasramūrdhā, devendra) and the untouched Absolute (nirañjana) who is realized through dharmic discernment (nyāya-gamya).

What ritualistic or Yogic practice is highlighted here?

The verse implies Pashupata discipline grounded in nyāya—ethical restraint, truthfulness, and dharmic conduct—by which the bound soul (pashu) becomes fit to approach the Lord (Pati); it also supports protective mantra-japa of these names for fearlessness.