Shloka 81

ज्योतिषामयनं सिद्धिः संधिर्विग्रह एव च खड्गी शङ्खी जटी ज्वाली खचरो द्युचरो बली

jyotiṣāmayanaṃ siddhiḥ saṃdhirvigraha eva ca khaḍgī śaṅkhī jaṭī jvālī khacaro dyucaro balī

وہ تمام انوار کی راہ اور پناہ ہے؛ وہ خود سِدھی ہے۔ وہ صلح بھی ہے اور ٹکراؤ (وِگرہ) بھی۔ وہ تلوار بردار اور شَنکھ بردار ہے۔ جٹا دھاری، روحانی شعلہ نما نور سے درخشاں، وہ فضا میں پرواز کرتا اور آسمانی جہانوں میں گشت کرتا ہے—ہمیشہ قوی۔

jyotiṣāmof the luminaries (lights, planets, stars)
jyotiṣām:
ayanampath/abode/refuge (course)
ayanam:
siddhiḥaccomplishment, perfection, spiritual attainment
siddhiḥ:
saṃdhiḥunion, concord, treaty, junction
saṃdhiḥ:
vigrahaḥopposition, contest, conflict (also: form)
vigrahaḥ:
eva caand indeed
eva ca:
khaḍgīsword-bearing
khaḍgī:
śaṅkhīconch-bearing
śaṅkhī:
jaṭīwearing matted locks (ascetic)
jaṭī:
jvālīblazing, radiant, fiery
jvālī:
khacaraḥsky-goer, moving in space
khacaraḥ:
dyucaraḥheaven-goer, moving in the celestial realms
dyucaraḥ:
balīstrong, mighty, powerful
balī:

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

S
Shiva

FAQs

It frames Shiva as the cosmic Light’s very pathway and refuge (jyotiṣām ayanam), aligning Linga worship with contemplation of the Jyotir-Linga principle—Shiva as the luminous Pati who guides the pashu beyond pasha.

Shiva is depicted as both harmonizer and transcendent controller of opposites—union (saṃdhi) and opposition (vigraha)—revealing Pati as the sovereign reality in which all dualities are resolved while remaining all-powerful (balī).

Chanting the Sahasranama as a Pashupata-oriented sadhana is implied: meditating on Shiva as Siddhi (siddhiḥ) supports inner attainment, while visualizing His blazing ascetic form (jaṭī, jvālī) supports mantra-japa and dhyāna focused on the Linga as pure consciousness-light.