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Shloka 97

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

निमित्तस्थो निमित्तं च नन्दिर् नन्दिकरो हरः नन्दीश्वरः सुनन्दी च नन्दनो विषमर्दनः

nimittastho nimittaṃ ca nandir nandikaro haraḥ nandīśvaraḥ sunandī ca nandano viṣamardanaḥ

သူသည် အကြောင်းအရာဖြစ်သော နိမိတ်၌ တည်ရှိပြီး ကိုယ်တိုင်လည်း အကြောင်းတရားဖြစ်၏။ သူသည် နန္ဒီ၊ အာနန္ဒကို ပေးသနားသူ၊ ဟရ၊ နန္ဒီ၏ အရှင် နန္ဒီဤශ්ဝရ၊ သုနန္ဒီ၊ နန္ဒန၊ နှင့် အဆိပ်/ဗိသကို ဖျက်ဆီးသူ ဖြစ်၏။

nimitta-sthaḥabiding in the (instrumental) cause
nimitta-sthaḥ:
nimittamthe instrumental cause/efficient cause
nimittam:
caand
ca:
nandiḥNandi / the Blissful One
nandiḥ:
nandikaraḥmaker of joy, giver of bliss
nandikaraḥ:
haraḥHara, the Remover (of sins/bondage)
haraḥ:
nandīśvaraḥLord of Nandi / Lord of the ganas
nandīśvaraḥ:
sunandīvery auspiciously joyful, supremely blissful
sunandī:
caand
ca:
nandanaḥbestower of delight, gladdener
nandanaḥ:
viṣa-mardanaḥcrusher/destroyer of poison (and the poison of saṃsāra)
viṣa-mardanaḥ:

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

S
Shiva
N
Nandi

FAQs

It presents Shiva as both the inner governor of all ritual instruments (nimitta-stha) and the very efficient cause (nimitta) of grace; in Linga-puja this supports the view that the Linga is not merely a symbol but the presence of Pati who empowers worship and grants ānanda.

Shiva is affirmed as Pati: the efficient cause behind cosmic functions and the remover (Hara) of pasha; He is also the source of auspicious bliss (Nandi, Sunandi) and the one who neutralizes the ‘poison’—both literal and the inner विष of ignorance and karmic affliction.

Nama-japa and stotra-recitation (Sahasranama) are implied as a Pashupata-aligned sadhana: remembering Shiva as Hara and Vishamardana is a contemplative practice to burn impurities and loosen bondage while performing Linga-puja with Nandi-bhakti (devotion through the Shiva-ganas).