Shloka 59

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

महात्मा सर्वभूतश् च विरूपो वामनो नरः लोकपालो ऽन्तर्हितात्मा प्रसादो ऽभयदो विभुः

Transliteration

mahātmā sarvabhūtaś ca virūpo vāmano naraḥ lokapālo 'ntarhitātmā prasādo 'bhayado vibhuḥ

Translation

ते महात्मा आहेत, सर्व भूतांत वास करतात; रूपातीत असूनही वामन व नररूप धारण करतात. ते लोकपाल, ज्यांचे आत्मस्वरूप अंतर्हित; ते प्रसादस्वरूप, अभयदाता, सर्वव्यापी विभू आहेत.

Word by Word

• महात्मा: great-souled, magnanimous One

• सर्वभूतः: present in/pertaining to all beings

• च: and

• विरूपः: beyond form/variegated in forms

• वामनः: the dwarf-form (vāmana aspect)

• नरः: man/person (anthropomorphic form)

• लोकपालः: protector/guardian of the worlds

• अन्तर्हितात्मा: whose true Self is concealed/imperceptible

• प्रसादः: grace, favor, clarity-bestowing benevolence

• अभयदः: giver of fearlessness

• विभुः: all-pervading, sovereign Lord

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames the worshipped Linga as the all-pervading Pati who is simultaneously hidden (antarhitatmā) and accessible through prasāda (grace), assuring the devotee of abhaya (fearlessness) as a direct fruit of devotion.

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

Shiva is described as immanent in all beings (sarvabhūta) yet transcending fixed form (virūpa); He can manifest in human-like modes (nara, vāmana) while remaining the concealed Absolute, bestowing anugraha as the sovereign Lord.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes the inner orientation of Pashupata practice: seeking the hidden Lord within (antarhitatmā) through devotion and contemplation, culminating in prasāda and the state of abhaya rather than merely external ritual results.