Shloka 89

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

ऋषिर्ब्राह्मणविज्जिष्णुर् जन्ममृत्युजरातिगः यज्ञो यज्ञपतिर्यज्वा यज्ञान्तो ऽमोघविक्रमः

Transliteration

ṛṣirbrāhmaṇavijjiṣṇur janmamṛtyujarātigaḥ yajño yajñapatiryajvā yajñānto 'moghavikramaḥ

Translation

Él es el Vidente y el conocedor de Brahman; el siempre victorioso que trasciende nacimiento, muerte y vejez. Él es el Sacrificio mismo, el Señor del sacrificio y el sacrificante; la consumación de todos los ritos—cuyo paso y poder jamás fallan.

Word by Word

• ऋषिः (ṛṣiḥ): seer, mantra-seeing sage

• ब्राह्मणवित् (brāhmaṇavit): knower of Brahman/ultimate reality

• जिष्णुः (jiṣṇuḥ): ever-victorious, unconquered

• जन्म-मृत्यु-जरा-अतिगः (janma-mṛtyu-jarā-atigaḥ): one who has gone beyond birth, death, and old age

• यज्ञः (yajñaḥ): sacrifice, sacred offering (also the inner yajña of consciousness)

• यज्ञपतिः (yajñapatiḥ): Lord/master of sacrifice

• यज्वा (yajvā): sacrificer, performer of yajña

• यज्ञान्तः (yajñāntaḥ): the end/culmination and fruit of yajña

• अमोघविक्रमः (amoghavikramaḥ): of unfailing prowess/stride, whose power never becomes fruitless

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as both the worshipped Pati and the inner yajña itself—teaching that Linga-puja is not merely an outer rite but the culmination and fruit of all sacred offerings when performed with right knowledge and devotion.

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

Shiva is portrayed as Brahman-knowing consciousness and as the transcendent Lord who is beyond the pashu-condition of birth, death, and decay—yet immanent as the power, lordship, and completion of every yajña.

What ritualistic or Yogic practice is highlighted here?

The verse highlights yajña as both ritual and inner discipline: offering actions and ego into Shiva (Pati) so the pashu is freed from pasha, aligning with the Pashupata ideal of transforming rite into liberating realization.