Shloka 53

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

सहस्रनामन् ओफ़् शिव सूत उवाच सर्वभूतात्मभूतस्य हरस्यामिततेजसः अष्टोत्तरसहस्रं तु नाम्नां शृणुत सुव्रताः

Transliteration

sahasranāman of Śiva sūta uvāca sarvabhūtātmabhūtasya harasyāmitatejasaḥ aṣṭottarasahasraṃ tu nāmnāṃ śṛṇuta suvratāḥ

Translation

സൂതൻ പറഞ്ഞു—ഹേ സുവ്രതന്മാരേ! സർവ്വഭൂതങ്ങളുടെയും ആത്മാവായ, അപാരതേജസ്സുള്ള ഹര-ശിവന്റെ അഷ്ടോത്തര സഹസ്രനാമങ്ങൾ ശ്രവിക്കുവിൻ.

Word by Word

• sūta uvāca: Sūta said

• su-vratāḥ: O you of virtuous vows

• śṛṇuta: listen

• nāmnām: of the names

• aṣṭottara-sahasram: one thousand and eight

• hara-sya: of Hara (Shiva, the Remover)

• amita-tejasaḥ: of immeasurable radiance/majesty

• sarva-bhūta-ātma-bhūtasya: who has become the Self (Ātman) of all beings

• sahasra-nāman: the thousand-names hymn (Sahasranāma)

Speaker

Suta

Characters & Entities

• Shiva
• Hara
• Suta

FAQs

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

It formally introduces the Shiva Sahasranama (1008 names), a key practice of Linga devotion where the devotee (pashu) approaches the Lord (Pati) through nama-japa as a direct act of worship.

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

It presents Shiva as sarvabhūtātmā—the indwelling Self of all beings—while also being amitatejas, transcendent and immeasurably radiant, aligning with Shaiva Siddhanta’s Pati who pervades yet surpasses the world.

What ritualistic or Yogic practice is highlighted here?

Nama-japa and stotra-śravaṇa (hearing/recitation of divine names) are highlighted as a devotional discipline that supports Pashupata-oriented purification and steadiness of mind in Shiva-upāsanā.