Shloka 54

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

पञ्चविंशतितत्त्वज्ञः पारिजातः परावरः सुलभः सुव्रतः शूरो वाङ्मयैकनिधिर्निधिः

Transliteration

pañcaviṃśatitattvajñaḥ pārijātaḥ parāvaraḥ sulabhaḥ suvrataḥ śūro vāṅmayaikanidhirnidhiḥ

Translation

അവൻ പഞ്ചവിംശതി തത്ത്വങ്ങളുടെ ജ്ഞാതാവ്; പാരിജാതൻ—ഇഷ്ടഫലദായക കല്പവൃക്ഷസ്വരൂപൻ; പരാവരൻ—ഉന്നതവും നിമ്നവും ഇരട്ടത്തെയും അതീതനായ പ്രഭു. ഭക്തർക്കു സുലഭൻ, സുവ്രതൻ, ശൂരൻ; സമസ്ത വാങ്മയത്തിന്റെ ഏക നിധി—സ്വയം ‘നിധി’ തന്നേ.

Word by Word

• pañcaviṃśati-tattva-jñaḥ: knower of the twenty-five principles (tattvas)

• pārijātaḥ: wish-fulfilling, like the Pārijāta tree

• parāvaraḥ: beyond the higher (para) and lower (avara), transcending all grades of reality

• sulabhaḥ: easily accessible/attainable (through bhakti and right worship)

• suvrataḥ: of excellent vows, perfectly observant of dharma

• śūraḥ: heroic, mighty protector

• vāṅ-maya-eka-nidhiḥ: the sole treasury of speech/word-made revelation (Veda, mantra, śāstra)

• nidhiḥ: treasure, inexhaustible storehouse (of grace and knowledge)

Speaker

Suta Goswami (narrating 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?

It presents Shiva as “sulabha”—readily attainable—implying that sincere Linga-puja and mantra-centered devotion can bring the Pashu (soul) into the Lord’s grace, even amid bondage (pāśa).

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

Shiva is portrayed as Pati who knows and governs the entire field of tattvas, yet remains “parāvara”—transcending all levels of manifested reality—making Him both immanent as sacred speech and transcendent as the Supreme.

What ritualistic or Yogic practice is highlighted here?

Mantra and śāstra-centered practice is implied by “vāṅmayaikanidhiḥ”: Pashupata-oriented discipline that uses revealed speech (Veda/mantra) and vows (suvrata) to purify the Pashu and approach Shiva.