Shloka 141

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

भूतभव्यभवन्नाथः प्रभवो भ्रान्तिनाशनः अर्थो ऽनर्थो महाकोशः परकार्यैकपण्डितः

Transliteration

bhūtabhavyabhavannāthaḥ prabhavo bhrāntināśanaḥ artho 'nartho mahākośaḥ parakāryaikapaṇḍitaḥ

Translation

அவர் கடந்த‑எதிர்‑நிகழ் காலங்களின் நாதன்; ஆதிமூலம், மயக்கத்தை அழிப்பவன். அவர் அர்த்தமும், அர்த்தமற்றதெனத் தோன்றுவதும் அவரே; மகாகோசம்—அனைத்து சக்தி மற்றும் ஞானத்தின் பேர்க்களஞ்சியம்; பிறர்நலத்தை நிறைவேற்றுவதில் ஒப்பற்ற பேரறிவாளர்।

Word by Word

• भूत (bhūta): the past/what has been

• भव्य (bhavya): the future/what is to be

• भवत् (bhavat): the present/what is

• नाथः (nāthaḥ): Lord, protector (Pati)

• प्रभवः (prabhavaḥ): origin, source, supreme cause

• भ्रान्ति (bhrānti): delusion, भ्रम

• नाशनः (nāśanaḥ): destroyer, remover

• अर्थः (arthaḥ): meaning, purpose, true value

• अनर्थः (anarthaḥ): what is purposeless, misfortune/that which seems meaningless

• महाकोशः (mahākośaḥ): great treasury, vast storehouse

• परकार्य (parakārya): the work/welfare of others

• एक (eka): alone, singularly

• पण्डितः (paṇḍitaḥ): wise one, adept, knower

Speaker

Suta Goswami (narrating the Shiva Sahasranama within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-worship as approaching Shiva as Pati—the timeless Lord and source—whose grace destroys bhranti (delusion) and reveals artha (true purpose), turning the devotee away from anartha (bondage-producing pursuits).

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

Shiva is presented as the transcendent cause (prabhava) who pervades time (past–present–future) and as the remover of भ्रम; he contains all capacities as a mahākośa, and his wisdom naturally expresses as compassion through benefiting others.

What ritualistic or Yogic practice is highlighted here?

The verse points to jñāna-oriented Pashupata discipline: dissolving bhranti through Shiva-smaraṇa and mantra-japa (Sahasranama recitation) so the pashu moves from anartha toward artha under the guidance of Pati.