दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
शप्तश् च सर्वगः शूली पिनाकी नीललोहितः अज्ञानाच्छापजा शक्तिः कुण्ठितास्यनिरीक्षणात्
śaptaś ca sarvagaḥ śūlī pinākī nīlalohitaḥ ajñānācchāpajā śaktiḥ kuṇṭhitāsyanirīkṣaṇāt
وهو أيضاً «ذو السَّبعة»، والكلّيّ الحضور؛ حاملُ الرُّمح الثلاثي، قابضُ پيناكا، السيّدُ نيلالوهِتا ذو الزُّرقة والحُمرة. ومن الجهل تنشأ القوّةُ المولودةُ من اللعنة؛ غير أنّها بمجرد نظرةٍ من الربّ تُكَلَّ وتُبْطَل فاعليّتُها.
Suta Goswami (narrating Shiva’s names/attributes to the Sages of Naimisharanya)
It frames Shiva as Sarvaga (all-pervading) and as the supreme Pati whose mere glance can neutralize harmful forces born of ignorance—supporting Linga worship as a practice for dissolving pasha (bondage) through Shiva’s anugraha (grace).
Shiva is depicted as simultaneously immanent (sarvaga) and sovereign (weapon-bearing Lord), whose consciousness-power subdues curse-born energies; in Shaiva Siddhanta terms, Pati’s grace overrules the pasha that arises from ajnana.
The verse supports mantra-japa and nama-smaraṇa in Linga Puja/Pashupata-oriented sadhana: remembrance of Shiva’s names invokes his protective, bondage-cutting grace that blunts negative karmic or curse-like impediments rooted in ignorance.