Shloka 43

Devanagari script

तस्माच्छान्तभयाच्चैव शिशिरस्तु सुखोदयः आनन्दश् च शिवश्चैव क्षेमकश् च ध्रुवस् तथा

Transliteration

tasmācchāntabhayāccaiva śiśirastu sukhodayaḥ ānandaś ca śivaścaiva kṣemakaś ca dhruvas tathā

Translation

เพราะฉะนั้น พระองค์จึงได้พระนามว่า ‘ผู้ระงับความหวาดกลัว’ และ ‘ศิศิระ’ ผู้เย็นฉ่ำยังความผาสุกให้รุ่งอรุณ พระองค์คืออานันทะเอง คือศิวะผู้เป็นมงคล คือผู้ประทานเกษมและความคุ้มครอง และคือธรุวะ ปติผู้มั่นคงไม่แปรผัน

Word by Word

• tasmāt: therefore

• chānta-bhayāt: from the pacification of fear / because fear is stilled (by Him)

• ca eva: and indeed

• śiśiraḥ: the cool, soothing one

• tu: and/indeed

• sukha-udayaḥ: the arising (udaya) of happiness/ease (sukha)

• ānandaḥ: bliss

• ca: and

• śivaḥ: the auspicious one, beneficent Lord

• ca eva: and indeed

• kṣemakaḥ: bestower of kṣema—welfare, safety, spiritual well-being

• ca: and

• dhruvaḥ: fixed, constant, immutable

• tathā: likewise/also.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, within the Shiva-names hymn context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-upāsanā as refuge in Pati: meditating on Śiva as fear-quelling, cooling, and welfare-giving makes the devotee (pashu) steady and protected, turning worship into a direct means toward kṣema and inner peace.

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

Śiva-tattva is presented as Ānanda (bliss), Śiva (auspicious beneficence), and Dhruva (unchanging reality): the stable Pati who dissolves bhaya (fear) and grants kṣema, loosening pāśa (bondage) for the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and dhyāna on these epithets—especially ‘Śiva’, ‘Ānanda’, ‘Kṣemaka’, and ‘Dhruva’—function as a Pāśupata-oriented inner practice: cooling the mind, pacifying fear, and stabilizing awareness in the Lord.