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Shloka 102

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

नित्यो ह्यनीशः शुद्धात्मा शुद्धो मानो गतिर्हविः प्रासादस्तु बलो दर्पो दर्पणो हव्य इन्द्रजित्

nityo hyanīśaḥ śuddhātmā śuddho māno gatirhaviḥ prāsādastu balo darpo darpaṇo havya indrajit

അവൻ നിത്യൻ, നിയന്ത്രണാതീതൻ, ശുദ്ധാത്മാവും ശുദ്ധത തന്നെയും ആകുന്നു. അവൻ തന്നെയാണ് സർവ്വത്തിന്റെ മാനദണ്ഡം, പരമഗതി-ആശ്രയം, പവിത്ര ഹവിസ്സും. അവൻ മഹാപ്രാസാദസമമായ ദിവ്യധാമം, ബലം, ദർപ്പം, ദർപ്പണം; ഹവ്യാർഹനും ഇന്ദ്രസമ ശക്തികളെ ജയിച്ച ശിവനും ആകുന്നു.

नित्यःeternal
नित्यः:
हिindeed
हि:
अनीशःunruled/independent (not subject to any other lord)
अनीशः:
शुद्धात्माthe Pure Self
शुद्धात्मा:
शुद्धःpure/undefiled
शुद्धः:
मानःmeasure, standard, honor
मानः:
गतिःrefuge, goal, final resort
गतिः:
हविःoblation offered in yajña
हविः:
प्रासादःtemple, palace, lofty abode
प्रासादः:
तुand/indeed
तु:
बलःstrength, power
बलः:
दर्पःpride, haughtiness (also the power of self-assertion)
दर्पः:
दर्पणःmirror, reflector
दर्पणः:
हव्यःworthy of being offered to (fit recipient of havis)
हव्यः:
इन्द्रजित्conqueror of Indra (subduer of the lordly powers).
इन्द्रजित्:

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

S
Shiva

FAQs

It frames the Linga-Lord as both transcendence (śuddhātmā, anīśa) and immanence in worship (haviḥ, havya, prāsāda), teaching that offerings and temple-forms are valid supports for realizing the formless Pati.

Shiva is presented as nitya (eternal) and śuddha (untainted), the independent Pati who is the gati (final refuge) of the bound pashu, and the darpaṇa (inner reflector) by which all experience is known without staining Him.

Ritually, it emphasizes yajña-language (haviḥ/havya) pointing to offering the self and actions to Shiva; yogically, “darpaṇa” suggests Pashupata-style inner purification where the mind becomes a clear mirror reflecting Shiva-consciousness.