Shloka 93

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

सिद्धियोगापहारी च सिद्धः सर्वार्थसाधकः अक्षुण्णः क्षुण्णरूपश् च वृषणो मृदुर् अव्ययः

Transliteration

siddhiyogāpahārī ca siddhaḥ sarvārthasādhakaḥ akṣuṇṇaḥ kṣuṇṇarūpaś ca vṛṣaṇo mṛdur avyayaḥ

Translation

祂能从不相应者处收回乃至瑜伽成就（悉地，siddhi）；祂是悉达（Siddha），恒常圆满；成办一切真实所求者。祂不坏不朽，却为戏行（līlā）而示现似乎破碎、受压之相；祂是雄健之公牛，恩泽中又极其柔和，且永不灭坏——此即《林伽往世书》所显的湿婆，众生之主（Pati）。

Word by Word

• सिद्धि-योग-अपहारी: remover/withholder of siddhis and yogic powers

• च: and

• सिद्धः: the Perfect/Accomplished One

• सर्व-अर्थ-साधकः: accomplisher of all aims (dharma, artha, kāma, mokṣa) for devotees

• अक्षुण्णः: unbroken, unimpaired, undecaying

• क्षुण्ण-रूपः: having (seemingly) crushed/altered forms, appearing as broken forms by māyā or līlā

• च: and

• वृषणः: the Bull-like, virile/mighty one (also linked to Vṛṣabha symbolism)

• मृदुः: gentle, soft, compassionate

• अव्ययः: imperishable, inexhaustible.

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames the Linga-Pati as the true giver of all legitimate aims while also restraining siddhis that can bind the pashu (soul) through pride—guiding worship toward moksha rather than power.

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

Shiva is described as akṣuṇṇa (unimpaired) and avyaya (imperishable), yet capable of manifesting kṣuṇṇa-rūpa—appearing limited or “broken” in forms through līlā—showing transcendence alongside immanence.

What ritualistic or Yogic practice is highlighted here?

It highlights a Pāśupata-Yogic principle: siddhis are secondary and can become pāśa (bondage); the sādhaka should pursue devotion, discipline, and Linga-upāsanā aimed at Shiva’s grace and liberation.