देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
विरोचनः सुरगणो विद्येशो विबुधाश्रयः बालरूपो बलोन्माथी विवर्तो गहनो गुरुः
virocanaḥ suragaṇo vidyeśo vibudhāśrayaḥ bālarūpo balonmāthī vivarto gahano guruḥ
Er ist Virocana, der Strahlende; Er ist gleichsam die Schar der Devas selbst; Herr der heiligen vidyās und Zuflucht der Weisen. Er erscheint in jugendlicher Gestalt, doch ist Er der Überwältiger, der den Stolz der Kraft zerschmettert. Er ist der geheimnisvolle Verwandler und der Unergründliche; wahrlich, der höchste Guru (Pati), der wahres Wissen verleiht und das pāśa der Fessel vom paśu trennt.
Suta Goswami (narrating a Shiva Sahasranama tradition to the sages of Naimisharanya)
It frames Linga worship as approach to Shiva as the living Guru and inner Light (Virocana)—the refuge of the wise—so the devotee’s pasha (bondage) is weakened through knowledge (vidyā) and surrender to Pati.
Shiva-tattva is shown as simultaneously accessible (bālarūpa, gentle nearness) and transcendent (gahana, unfathomable), ruling over knowledge (vidyeśa) and effecting inner transformation (vivarta) that humbles egoic strength (balonmāthī).
The verse chiefly emphasizes jñāna-oriented Pashupata orientation: taking Shiva as Guru, cultivating inner illumination and humility—an essential prerequisite for effective Linga-pūjā and yogic release of the pashu from pasha.