Shloka 81

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

परमार्थः परमयः शम्बरो व्याघ्रको ऽनलः रुचिर् वररुचिर् वन्द्यो वाचस्पतिरहर्पतिः

Transliteration

paramārthaḥ paramayaḥ śambaro vyāghrako 'nalaḥ rucir vararucir vandyo vācaspatiraharpatiḥ

Translation

તે પરમાર્થ, પરમ તત્ત્વ છે; તે શમ્બર છે; વ્યાઘ્રસદૃશ અને અનલસ્વરૂપ છે. તે રુચિર અને વરરુચિર—અતિ દીપ્તિમાન; વંદનીય; વાચસ્પતિ—પવિત્ર વાણીના સ્વામી; અને અહર્પતિ—દિવસના અધિપતિ છે।

Word by Word

• परमार्थः: Supreme Truth/ultimate purport

• परमयः: the Highest/most excellent

• शम्बरो: Śambara (a divine epithet of Shiva

• व्याघ्रकः: tiger-like/terrible as a tiger

• अनलः: fire/the fiery one

• रुचिः: radiant/splendorous

• वररुचिः: supremely radiant/most splendid

• वन्द्यः: worthy of worship/reverence

• वाचस्पतिः: lord of speech/master of mantra

• अहर्पतिः: lord of the day (controller of time/daylight)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

This verse functions as a segment of Shiva-nāma recitation: by invoking Shiva as Paramārtha (Supreme Truth) and Vācaspatī (Lord of mantra), it frames Linga worship as both inner realization (Pati known as ultimate reality) and outer practice (nāma-japa and mantra-centered pūjā).

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

It presents Shiva as Pati—the highest principle (paramārtha, paramaya) who transcends pasha-bound limitation, yet also manifests as immanent power: fire (anala) and radiance (ruci/vararuci), the conscious luminosity that enables knowledge, speech, and revelation.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and mantra-sādhana are implied through “Vācaspatī”; in a Pāśupata-leaning reading, the yogin contemplates Shiva as inner fire and light (anala, ruci) to burn pasha (bondage) and steady the pashu (individual soul) in awareness of Pati.