Shloka 62

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

अद्रिराजालयः कान्तः परमात्मा जगद्गुरुः सर्वकर्माचलस्त्वष्टा मङ्गल्यो मङ्गलावृतः

Transliteration

adrirājālayaḥ kāntaḥ paramātmā jagadguruḥ sarvakarmācalastvaṣṭā maṅgalyo maṅgalāvṛtaḥ

Translation

He whose abode is the lord of mountains is the Beloved; the Supreme Self and the Guru of the universe. He is the unmoving foundation of all actions, the Divine Fashioner. He is the Auspicious One, ever encompassed by auspiciousness.

Word by Word

• अद्रिराजालयः: whose dwelling is the king of mountains (Kailāsa/Himālaya)

• कान्तः: the beloved, beautiful Lord

• परमात्मा: the Supreme Self (Pati beyond pashu and pasha)

• जगद्गुरुः: teacher of the worlds

• सर्वकर्माचलः: immovable support of all deeds/rites (steady substratum of karma and yajña)

• त्वष्टा: the cosmic artisan, shaper (Tvaṣṭṛ-like creator)

• मङ्गल्यः: auspicious, bestower of auspiciousness

• मङ्गलावृतः: enveloped in auspiciousness, surrounded by benefic powers

Speaker

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

Characters & Entities

• Shiva
• Kailasa
• Himalaya

FAQs

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

It functions as a set of divine epithets for the Linga as Pati—Shiva as the supreme, auspicious Jagadguru whose presence steadies and sanctifies all rites (karma), making Linga-puja a direct approach to the Paramatma.

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

Shiva is presented as Paramatma (transcendent Pati), yet immanent as the unwavering substratum of all action and the cosmic fashioner (Tvaṣṭā), indicating lordship over both bondage (pāśa) and the bound soul (paśu).

What ritualistic or Yogic practice is highlighted here?

The verse implies steadiness in karma and worship—performing Linga-puja and Pashupata-oriented sadhana with immovable focus (acalatā), seeking mangala (auspicious transformation) through the Jagadguru’s grace.