देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
शिशुर्गिरिरतः सम्राट् सुषेणः सुरशत्रुहा अमोघो ऽरिष्टमथनो मुकुन्दो विगतज्वरः
śiśurgirirataḥ samrāṭ suṣeṇaḥ suraśatruhā amogho 'riṣṭamathano mukundo vigatajvaraḥ
Il est l’Éternel Jeune; Celui qui se réjouit sur la montagne; l’Empereur souverain; Suṣeṇa, au noble cortège; le Tueur des ennemis des dieux. Il est Amogha, le Seigneur infaillible; le Destructeur du malheur; Mukunda, le Donateur de délivrance; et Celui qui est sans fièvre, apaisant les brûlantes afflictions qui enchaînent le paśu.
Suta Goswami (narrating Shiva’s Sahasranama to the sages of Naimisharanya)
These names function as mantra-like epithets for Linga-puja: they praise Shiva as Pati who destroys arishta (inauspicious bondage) and grants mukti, making the worshiper’s intention purification and liberation rather than mere worldly gain.
Shiva is portrayed as amogha (unfailing grace and power) and mukunda (bestower of moksha), indicating the Lord’s role as transcendent Pati who alone can sever pasha (bondage) and cool the inner ‘fever’ of samsaric affliction in the paśu (soul).
The verse supports nama-japa and dhyana in Linga-puja: meditating on Shiva as vigatajvara (remover of inner burning) aligns with Pashupata-oriented purification—calming kleshas and turning the mind toward liberation.