Shloka 115

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

सहस्रबाहुः सर्वेशः शरण्यः सर्वलोकभृत् पद्मासनः परं ज्योतिः परावरं परं फलम्

Transliteration

sahasrabāhuḥ sarveśaḥ śaraṇyaḥ sarvalokabhṛt padmāsanaḥ paraṃ jyotiḥ parāvaraṃ paraṃ phalam

Translation

هو ذو الألف ذراع، ربّ الجميع، ملجأ الكلّ، وحامل العوالم كلّها. جالسٌ على مقعد اللوتس، هو النور الأسمى—متجاوزًا العلوّ والسفل—وهو الثمرة العليا، أي التحرّر النهائي، للنفس المقيّدة.

Word by Word

• सहस्रबाहुः: thousand-armed (possessing infinite powers)

• सर्वेशः: Lord of all (Pati of all beings)

• शरण्यः: worthy of refuge, protector

• सर्वलोकभृत्: supporter/sustainer of all worlds

• पद्मासनः: lotus-seated (established in pure, transcendent seat)

• परं: supreme, ultimate

• ज्योतिः: light, consciousness-principle

• परावरम्: higher-and-lower, the entire range of manifest/unmanifest

• परं फलम्: the highest fruit—mokṣa, the final attainment

Speaker

Suta Goswami (narrating a received Shiva-stuti within the Linga Purana’s discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as the Param Jyoti (supreme Light) and the ultimate refuge; Linga worship is thus not merely external ritual but devotion to the formless-conscious Pati who sustains all worlds and grants the highest fruit—moksha.

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

Shiva is presented as Sarveśa (the absolute Lord), Sarvalokabhṛt (cosmic sustainer), and Param Jyoti (transcendent consciousness) who is beyond the entire spectrum of parā-aparā (higher/lower manifestation), indicating His supremacy over both bondage (pāśa) and the bound soul (paśu).

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports contemplative upāsanā: meditating on the Linga/Shiva as Param Jyoti and taking śaraṇāgati (refuge) in Pati—an inner orientation central to Pāśupata-bhāva alongside external linga-pūjā.