Shloka 79

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

अभिरामः सुशरणः सुब्रह्मण्यः सुधापतिः मघवान्कौशिको गोमान् विश्रामः सर्वशासनः

Transliteration

abhirāmaḥ suśaraṇaḥ subrahmaṇyaḥ sudhāpatiḥ maghavānkauśiko gomān viśrāmaḥ sarvaśāsanaḥ

Translation

ಅವನೇ ಅಭಿರಾಮ—ಸರ್ವರ ಆನಂದ; ಅವನೇ ಸುಶರಣ—ಪಶು (ಬಂಧಿತ ಜೀವ)ಗೆ ನಿಶ್ಚಿತ ಶರಣು; ಅವನೇ ಸುಬ್ರಹ್ಮಣ್ಯ—ಸದ್ಜ್ಞಾನ ಮತ್ತು ಧರ್ಮಕ್ಕೆ ಉಪಕಾರಕ; ಹಾಗೂ ಸುಧಾಪತಿ—ಅಮೃತದ ಅಧಿಪತಿ. ಅವನೇ ಮಘವಾನ್, ತೇಜಸ್ವಿ ಸಮರ್ಥ; ಕೌಶಿಕ, ಅಂತರ್ದೃಷ್ಟಿಯ ಋಷಿಸ್ವರূপ; ಗೋಮಾನ್, ಧರ್ಮಸಮೃದ್ಧಿಯಿಂದ ಯುಕ್ತ; ವಿಶ್ರಾಮ, ಎಲ್ಲರೂ ಶಾಂತಿ ಪಡೆಯುವ ಆಶ್ರಯ; ಮತ್ತು ಸರ್ವಶಾಸನ, ಸಮಸ್ತ ನಿಯಮಗಳ ಪರಮಾಧಿಪತಿ.

Word by Word

• अभिरामः: delightful, pleasing, the one who gives joy

• सुशरणः: excellent refuge, sure shelter (for the paśu)

• सुब्रह्मण्यः: well-disposed to Brahman/vedic dharma, promoter of sacred knowledge

• सुधापतिः: lord of nectar (amṛta), giver of immortality

• मघवान्: powerful, glorious, possessor of splendor

• कौशिकः: connected with the seer (Kauśika), inwardly contemplative, sage-like

• गोमान्: possessing cows, abounding in prosperity and dharmic wealth

• विश्रामः: rest, repose, the final refuge

• सर्वशासनः: ruler of all, the one who governs all ordinances

Speaker

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

Characters & Entities

• Shiva

FAQs

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

This verse functions as a contemplative cluster of names for japa during Liṅga-pūjā: it presents Shiva as refuge (Suśaraṇa), inner rest (Viśrāma), and cosmic governor (Sarvaśāsana), guiding the worshipper (paśu) from fear and bondage (pāśa) toward surrender to the Lord (Pati).

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

Shiva-tattva is shown as simultaneously gracious and sovereign: He delights and attracts (Abhirāma), grants dharmic intelligence (Subrahmaṇya), bestows the nectar of deathlessness (Sudhāpati), and rules the order of the cosmos and karma (Sarvaśāsana).

What ritualistic or Yogic practice is highlighted here?

Name-meditation (nāma-japa) within Liṅga-pūjā is implied: repeating these epithets with bhakti and inner recollection aligns the paśu toward the Pati, culminating in viśrānti (rest) and steadiness supportive of Pāśupata-oriented discipline.