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Shloka 59

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

महात्मा सर्वभूतश् च विरूपो वामनो नरः लोकपालो ऽन्तर्हितात्मा प्रसादो ऽभयदो विभुः

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

Dialah Mahātman, hadir dalam semua makhluk; melampaui segala rupa, namun menampakkan diri sebagai Vāmana dan sebagai insan. Dialah Penjaga dunia-dunia, Diri-Nya tetap tersembunyi. Dialah Rahmat yang murni itu sendiri, Pemberi tanpa takut, Tuhan Yang Maha Meliputi (Pati).

महात्माgreat-souled, magnanimous One
महात्मा:
सर्वभूतःpresent in/pertaining to all beings
सर्वभूतः:
and
:
विरूपःbeyond form/variegated in forms
विरूपः:
वामनःthe dwarf-form (vāmana aspect)
वामनः:
नरःman/person (anthropomorphic form)
नरः:
लोकपालःprotector/guardian of the worlds
लोकपालः:
अन्तर्हितात्माwhose true Self is concealed/imperceptible
अन्तर्हितात्मा:
प्रसादःgrace, favor, clarity-bestowing benevolence
प्रसादः:
अभयदःgiver of fearlessness
अभयदः:
विभुःall-pervading, sovereign Lord
विभुः:

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

S
Shiva

FAQs

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.

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.

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.