Linga Purana 1.98.35 — Purva Bhaga, Adhyaya 98, Shloka 35

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

तमोहरो महायोगी गोप्ता ब्रह्माङ्गहृज्जटी कालकालः कृत्तिवासाः सुभगः प्रणवात्मकः

Transliteration

tamoharo mahāyogī goptā brahmāṅgahṛjjaṭī kālakālaḥ kṛttivāsāḥ subhagaḥ praṇavātmakaḥ

Translation

Er ist der Vertreiber der Finsternis; der Große Yogi; der Beschützer; der Herr mit verfilzten Jatā‑Locken, der das Zeichen Brahmās an Leib und Herz trägt; der Tod des Todes; der in Haut gekleidete; der Glückverheißende und Begnadete; dessen Wesen die heilige Silbe Oṁ (Praṇava) ist.

Word by Word

• तमोहरः: remover of tamas/darkness/ignorance

• महायोगी: the supreme yogin, master of Pāśupata-yoga

• गोप्ता: protector/guardian of the pashus (bound souls) and the worlds

• ब्रह्माङ्गहृत्-जटी: the matted-haired Lord connected with/marked by Brahmā (bearing Brahmā’s sign, and holding it at His heart/body)

• काल-कालः: the one who subdues Time and Death, death of death

• कृत्तिवासाः: wearer of a skin (tiger/elephant-hide), sign of ascetic sovereignty

• सुभगः: auspicious, gracious, bestower of good fortune

• प्रणवात्मकः: whose nature is Praṇava (Oṁ), the seed of Veda and mantra

Speaker

Suta Goswami (narrating Shiva-names to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahma

FAQs

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

These epithets function as nāma-mantras for Linga-pūjā: meditating on Shiva as Tamohara and Praṇavātmaka aligns the worshipper (pashu) to the Pati who removes pāśa (bondage of ignorance) and grants auspiciousness.

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

Shiva is presented as transcendent over time and death (Kālakāla), immanent as the very vibration of Oṁ (Praṇavātmaka), and compassionate as the Protector (Goptā) who dispels tamas—core Shaiva Siddhanta themes of Pati liberating the bound soul.

What ritualistic or Yogic practice is highlighted here?

Japa and dhyāna on Praṇava and Shiva-nāmas is implied: reciting these names during Linga-archana supports Pāśupata-yogic purification, especially the conquest of tamas through mantra and contemplation.