देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
पञ्चविंशतितत्त्वज्ञः पारिजातः परावरः सुलभः सुव्रतः शूरो वाङ्मयैकनिधिर्निधिः
pañcaviṃśatitattvajñaḥ pārijātaḥ parāvaraḥ sulabhaḥ suvrataḥ śūro vāṅmayaikanidhirnidhiḥ
هو العارفُ بالتَتْفَات الخمس والعشرين؛ وهو باريجاتا مُحقِّقُ الأمنيات؛ وهو الربُّ المتعالي على العُلويّ والسُّفليّ. يسهل نيلُه للمُحبّ ذي البهاكتي؛ ثابتٌ في النذور المقدّسة (فْرَتَه)؛ هو البطل؛ وهو كنزُ الكلام المقدّس كلّه—بل هو الكنزُ بعينه.
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
It presents Shiva as “sulabha”—readily attainable—implying that sincere Linga-puja and mantra-centered devotion can bring the Pashu (soul) into the Lord’s grace, even amid bondage (pāśa).
Shiva is portrayed as Pati who knows and governs the entire field of tattvas, yet remains “parāvara”—transcending all levels of manifested reality—making Him both immanent as sacred speech and transcendent as the Supreme.
Mantra and śāstra-centered practice is implied by “vāṅmayaikanidhiḥ”: Pashupata-oriented discipline that uses revealed speech (Veda/mantra) and vows (suvrata) to purify the Pashu and approach Shiva.