Previous Verse
Next Verse

Shloka 147

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

आरोहणो ऽधिरोहश् च शीलधारी महातपाः महाकण्ठो महायोगी युगो युगकरो हरिः

ārohaṇo 'dhirohaś ca śīladhārī mahātapāḥ mahākaṇṭho mahāyogī yugo yugakaro hariḥ

พระองค์คือการไต่ขึ้นและผู้ยกสรรพสัตว์ให้สูงขึ้น ผู้ทรงศีลวัตรอันประเสริฐ มหาตบะ พระองค์คือมหากัณฐะ ผู้เป็นโยคีสูงสุด เป็นทั้งยุคและผู้ก่อกำเนิดยุคทั้งหลาย—หริ ผู้ขจัดพันธนาการและทุกข์โศก

ārohaṇaḥthe ascent/one who leads upward (spiritual rise)
ārohaṇaḥ:
adhirohaḥthe one who mounts/raises (uplifts beings beyond pāśa)
adhirohaḥ:
śīla-dhārībearer of śīla (ethical discipline and right conduct)
śīla-dhārī:
mahā-tapāḥgreat in tapas (austerity, inner heat of sādhanā)
mahā-tapāḥ:
mahā-kaṇṭhaḥgreat-throated (Nīlakaṇṭha, who held the poison to protect the worlds)
mahā-kaṇṭhaḥ:
mahā-yogīsupreme yogin (master of Pāśupata-yoga)
mahā-yogī:
yugaḥthe age/epoch (time-principle)
yugaḥ:
yuga-karaḥmaker/ordainer of the ages (controller of cosmic cycles)
yuga-karaḥ:
hariḥremover/destroyer (of pāpa, duḥkha, and bondage—pāśa).
hariḥ:

Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)

S
Shiva

FAQs

It frames the Linga-Lord as the force of spiritual ascent and uplift (ārohaṇa/adhiroha), teaching that Linga-pūjā is not merely ritual but a means for the paśu (soul) to rise beyond pāśa (bondage) under Pati (Shiva).

Shiva is shown as Mahāyogī (the supreme master of yoga and inner control), Mahātapāḥ (the archetype of tapas), and also as Time itself (yuga) and its ordainer (yugakara), indicating His sovereignty over both liberation and cosmic order.

The emphasis is on Pāśupata-oriented discipline: śīla (ethical restraint), tapas (austerity), and yoga under Shiva as Mahāyogī—implying that Linga-pūjā is perfected through inner sādhanā that uplifts the practitioner.