Shloka 137

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

हिरण्यगर्भो हरिणः पुरुषः पूर्वजः पिता भूतालयो भूतपतिर् भूतिदो भुवनेश्वरः

Transliteration

hiraṇyagarbho hariṇaḥ puruṣaḥ pūrvajaḥ pitā bhūtālayo bhūtapatir bhūtido bhuvaneśvaraḥ

Translation

هو هيرانياغربها، مصدرُ التجلّي و«الرَّحِم الذهبي»؛ وهو هَرِنا، المتحرّكُ المتلألئ؛ وهو البُوروشا الأعلى؛ وهو الأوّلُ القديمُ والأب. هو مأوى جميع الكائنات، وربُّ الكائنات، وواهبُ الازدهار، وسيّدُ العوالم.

Word by Word

• हिरण्यगर्भः: golden-wombed cosmic source

• हरिणः: radiant one / swift-moving lord

• पुरुषः: Supreme Person (Pati)

• पूर्वजः: primordial, first-born before all

• पिता: father, progenitor

• भूतालयः: abode/support of beings

• भूतपतिः: lord of beings (Pashupati)

• भूतिदः: giver of prosperity/auspicious power

• भुवनेश्वरः: lord of the worlds

Speaker

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

Characters & Entities

• Shiva

FAQs

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

By naming Shiva as the cosmic source (Hiraṇyagarbha) and world-sovereign (bhuvaneśvara), the verse frames Linga worship as adoration of the all-supporting Pati who pervades and upholds every bhūta (being).

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

It presents Shiva as Pati: the primordial Father and Supreme Person who is both the ground of manifestation (bhūtālaya) and the ruler of embodied existence (bhūtapati), granting auspiciousness and prosperity (bhūtida) while remaining transcendent.

What ritualistic or Yogic practice is highlighted here?

The verse supports nāma-japa and sahasranāma-arcana in Linga-puja—contemplating Shiva as the inner support of all beings helps detach the pashu (soul) from pasha (bondage) through devotion and Pāśupata-oriented recollection of the Pati.