Shloka 96

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

ब्रह्मचारी लोकचारी सर्वचारी सुचारवित् ईशान ईश्वरः कालो निशाचारी ह्यनेकदृक्

Transliteration

brahmacārī lokacārī sarvacārī sucāravit īśāna īśvaraḥ kālo niśācārī hyanekadṛk

Translation

သူသည် ဗြဟ္မစာရီ (Brahmacārin) — သန့်ရှင်းသော သီလကို ထိန်းသိမ်းသူ၊ လောကအားလုံးအတွင်း လှုပ်ရှားသွားလာသူ ဖြစ်၏။ အရာအားလုံးတွင် သွားလာနိုင်ပြီး မှန်ကန်သော အကျင့်ကို သိမြင်သူ ဖြစ်၏။ သူသည် အီရှာန (Īśāna)၊ အမြင့်မြတ်ဆုံး အီရှွရ (Īśvara) ဖြစ်၏။ သူသည် ကာလ (Kāla) — အချိန်ကိုယ်တိုင် ဖြစ်၏။ ညအတွင်း၌လည်း သွားလာတတ်ပြီး မျက်မြင်အမျိုးမျိုးဖြင့် အရာအားလုံးကို နည်းလမ်းပေါင်းများစွာဖြင့် မြင်တတ်သူ ဖြစ်၏။

Word by Word

• brahmacārī: the vow-observing celibate, master of brahmacarya

• lokacārī: the one who moves through the worlds

• sarvacārī: the all-pervading mover, present everywhere

• sucāravit: knower/teacher of good conduct (dharma)

• īśāna: the sovereign aspect of Shiva, ruler of the directions and beings

• īśvaraḥ: the Supreme Lord, Pati over all pashus

• kālaḥ: Time, the devourer and regulator of creation

• niśācārī: the one who moves in the night, beyond day-night duality

• hi: indeed

• anekadṛk: of many sights, omniscient seer of infinite perspectives

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 frames the Linga-Lord as the all-pervading Pati—present in every realm and time—so worship is not limited to place or hour; Sahasranama-japa becomes a universal mode of Linga-upāsanā.

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

Shiva is presented as Īśāna/Īśvara (the sovereign Lord) and Kāla (Time), indicating transcendence over pasha-bound change while also governing it—omniscient (anekadṛk) and immanent (sarvacārī).

What ritualistic or Yogic practice is highlighted here?

Brahmacarya and sucāra (disciplined conduct) are implied as Shaiva sādhana supports; coupled with Sahasranama-japa, they align the pashu (soul) toward Pati through Pāśupata-style inner purification.