देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
दर्पहा दर्पितो दृप्तः सर्वर्तुपरिवर्तकः सप्तजिह्वः सहस्रार्चिः स्निग्धः प्रकृतिदक्षिणः
darpahā darpito dṛptaḥ sarvartuparivartakaḥ saptajihvaḥ sahasrārciḥ snigdhaḥ prakṛtidakṣiṇaḥ
هو مُحطِّمُ الكِبْر؛ غير أنّه لِمُحِبّيه في بهاكتي شِيفا يَتَجَلّى واهبًا للكرامة والجلال. هو الرّبّ المتلألئ الذي يُديرُ دَوْرةَ الفصول كلّها. هو النّارُ ذاتُ الألسنة السبع، والنّورُ ذو الألفِ لهيب؛ لطيفٌ مُسَكِّنٌ بنعمته، مُحْسِنُ التصرّف في بركْرِتي (Prakṛti)، يقودُ الطبيعةَ بمهارةٍ لِتَحريرِ الباشو (paśu) المقيَّد.
Suta Goswami (reciting Shiva Sahasranama to the sages of Naimisharanya)
It presents Shiva as Pati—the supreme Lord who governs cosmic order (seasons, fire, radiance) and also softens the devotee through grace (snigdhaḥ). In Linga worship, this supports seeing the Linga as both transcendent light and immanent regulator of the world.
Shiva-tattva is shown as paradoxically complete: He destroys ego (darpahā) yet empowers devotees with divine dignity (darpitaḥ); He is blazing consciousness (sahasrārciḥ) and also compassionate gentleness (snigdhaḥ). He directs Prakṛti without being bound by it, indicating lordship over māyā and the bonds (pāśa).
The verse points to inner-agni contemplation: meditating on Shiva as the seven-tongued, thousand-flamed light—purifying pride and bondage. In Pāśupata-oriented practice, this aligns with ego-eradication and directing the senses (Prakṛti) toward liberation.