Shloka 130

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

मानी मान्यो महाकालः सद्भूतिः सत्परायणः चन्द्रसंजीवनः शास्ता लोकगूढो ऽमराधिपः

Transliteration

mānī mānyo mahākālaḥ sadbhūtiḥ satparāyaṇaḥ candrasaṃjīvanaḥ śāstā lokagūḍho 'marādhipaḥ

Translation

هو المتزنُ في ذاته، المستحقُّ لكلِّ إجلال؛ هو مهاكالا، أي الزمانُ نفسُه. هو الازدهارُ الحقّ وملاذُ الصالحين الأعلى. هو مُحيي القمر، الحاكمُ الإلهي الذي يؤدّب ويهدي؛ مستترٌ في أعماق العوالم، وهو ربُّ الخالدين (الديڤات).

Word by Word

• मानी (mānī): self-possessed, dignified

• मान्यः (mānyaḥ): worthy of honor, venerable

• महाकालः (mahākālaḥ): the Great Time, Shiva as Time beyond time

• सद्भूतिः (sadbhūtiḥ): true prosperity, auspicious being

• सत्परायणः (satparāyaṇaḥ): the ultimate refuge/support of the righteous

• चन्द्रसंजीवनः (candrasaṃjīvanaḥ): reviver of the Moon, restorer of Soma

• शास्ता (śāstā): ruler, disciplinarian, divine instructor

• लोकगूढः (lokagūḍhaḥ): hidden within the worlds, inwardly present

• अमराधिपः (amarādhipaḥ): lord of the immortals (devas), chief of the gods

Speaker

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

Characters & Entities

• Shiva
• Chandra (Soma)
• Devas (Amaras)

FAQs

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

It frames the Linga as the worship of Pati—Shiva who is Mahākāla (beyond time) yet lokagūḍha (present within all worlds). Linga-pūjā is thus both transcendent devotion and inward recognition of Shiva’s immanence.

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

Shiva is portrayed as the sovereign reality: worthy of all honor, the ruler (śāstā), the refuge of the sat (satparāyaṇa), and the lord of devas—revealing Shiva-tattva as both cosmic governor and the hidden indweller who grants auspicious being (sadbhūti).

What ritualistic or Yogic practice is highlighted here?

The key practice implied is śaraṇāgati (taking refuge) in Shiva as satparāyaṇa, paired with contemplative worship: meditating on Mahākāla and lokagūḍha supports Pāśupata-style inner discipline where the pashu turns from pāśa toward Pati.