Shloka 49

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

समायुक्तो निवृत्तात्मा धर्मयुक्तः सदाशिवः चतुर्मुखश्चतुर्बाहुर् दुरावासो दुरासदः

Transliteration

samāyukto nivṛttātmā dharmayuktaḥ sadāśivaḥ caturmukhaścaturbāhur durāvāso durāsadaḥ

Translation

അവൻ യോഗത്തിൽ സമ്യക് സംയുക്തൻ, നിവൃത്താത്മാവ്—വിഷയതൃഷ്ണയിൽ നിന്ന് വിരക്തൻ—ധർമ്മയുക്ത സദാശിവൻ. അവൻ ചതുര്മുഖൻ, ചതുര്ബാഹു; അവന്റെ ധാമം ദുർലഭം, അവൻ ദുരാസദൻ—ബന്ധനമുക്ത സാധകനേയ്ക്ക് മാത്രം ഗമ്യൻ।

Word by Word

• समायुक्तः: perfectly yoked/steadfast (in Yoga)

• निवृत्तात्मा: one whose mind-self has withdrawn (from sense-objects)

• धर्मयुक्तः: endowed with/established in Dharma

• सदाशिवः: Sadāśiva, the ever-auspicious Lord (Pati)

• चतुर्मुखः: four-faced

• चतुर्बाहुः: four-armed

• दुरावासः: of hard-to-reach abode/whose dwelling is difficult to attain

• दुरासदः: difficult to approach/rarely accessible

Speaker

Suta Goswami (narrating a Shiva-stuti in the Linga Purana’s Sahasranama-style section)

Characters & Entities

• Shiva
• Sadashiva

FAQs

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

It frames Shiva as the transcendent Pati—approached not merely by outward ritual but by inner yogic integration (samāyukta) and withdrawal (nivṛtti); Linga worship is thus validated as both ritual and contemplative ascent toward the hard-to-reach Reality.

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

Shiva is portrayed as Sadāśiva: eternally auspicious, established in Dharma, inwardly detached, and yet manifest with divine form (four faces and arms). He is ‘durāsada’—not grasped by ordinary pashu-consciousness bound by pasha, but realized through purification and grace.

What ritualistic or Yogic practice is highlighted here?

The verse highlights nivṛtti and samādhi-oriented discipline—Pāśupata-style inner restraint and yogic steadiness—implying that effective Shiva-pūjā culminates in mental withdrawal, dharmic conduct, and focused contemplation of the Linga as Shiva-tattva.