Shiva Purana — Kotirudra Samhita, Shloka 23
Śiva-nāma-sahasraka-kathana
The Recital/Teaching of the Thousand Names of Śiva
दुर्लभो दुर्गमो दुर्गः सर्वायुधविशारदः । अध्यात्मयोगनिलयः सुतंतुस्तंतुवर्धनः
durlabho durgamo durgaḥ sarvāyudhaviśāradaḥ | adhyātmayoganilayaḥ sutaṃtustaṃtuvardhanaḥ
அவர் அடைய அரிது, அணுகக் கடினம்; ஆயினும் அவரே வெல்ல முடியாத துர்க-அடைக்கலம். எல்லா ஆயுதங்களிலும் தேர்ந்தவர். அவர் ஆத்மயோகத்தின் இருப்பிடம்; நுண்தந்துவும், பிரபஞ்ச வலைப்பின்னலை வளர்த்து தாங்குபவரும் ஆவார்।
Suta Goswami
Tattva Level: pati
Shiva Form: Īśāna
Sthala Purana: The verse frames Śiva as simultaneously durgama (hard to approach) and durga (the fortress/refuge). In Jyotirliṅga-stuti usage, this supports the idea that the liṅga is both transcendent (not grasped by ordinary means) and immanent as a protective sanctuary for pilgrims.
Significance: Encourages inner approach through adhyātma-yoga rather than mere external seeking; reinforces that refuge in Śiva is the true ‘fortress’ against saṃsāric fear.
Type: stotra
Role: teaching
FAQs
The verse presents Shiva as simultaneously transcendent (hard to attain by mere intellect) and immanent (the inner seat of adhyatma-yoga). In Shaiva Siddhanta terms, Pati (Shiva) alone grants grace by which the bound soul (pashu) crosses limitation and attains liberation.
Calling Shiva “durgah” (invincible refuge) supports Saguna worship—approaching Him through a tangible focus like the Linga—while “adhyatma-yoga-nilayah” affirms that true realization culminates inwardly, where the same Shiva is recognized as the indwelling Lord.
A practical takeaway is japa of the Panchakshara (Om Namaḥ Śivāya) with inward contemplation (adhyatma-yoga), treating Shiva as the inner thread of awareness; this can be paired with traditional Shaiva observances like Tripundra (bhasma) and Rudraksha as supports to steadiness and devotion.