Shloka 110

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

अधरो ऽनुत्तरो ज्ञेयो ज्येष्ठो निःश्रेयसालयः शैलो नगस्तनुर्देहो दानवारिररिन्दमः

Transliteration

adharo 'nuttaro jñeyo jyeṣṭho niḥśreyasālayaḥ śailo nagastanurdeho dānavārirarindamaḥ

Translation

彼は「下なるもの」でありながら「無上」—至上者として知らるべき方。最古にして、ニッシレーヤサ（究竟の安楽・解脱）の住処。彼は山であり、山々の主。まさに身体であり、具身の形。ダーナヴァ族の敵にして、諸敵を屈する者。

Word by Word

• adharaḥ: the lower/supporting principle

• anuttaraḥ: the unsurpassed, beyond all

• jñeyaḥ: to be known/realized

• jyeṣṭhaḥ: the eldest, most ancient

• niḥśreyasa-ālayaḥ: abode of liberation/final good

• śailaḥ: mountain, rock-like (steadfast)

• nagaḥ: lord of mountains/serpents (contextual epithet of power)

• tanuḥ: subtle form/body

• dehaḥ: gross body/embodiment

• dānava-ariḥ: enemy of the Dānavas (demons)

• arindamaḥ: crusher of foes, conqueror of enemies

Speaker

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Dānavas

FAQs

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

By naming Shiva as both the support (adhara) and the unsurpassed (anuttara), the verse frames Linga worship as approaching the transcendent Pati through a tangible, stabilizing symbol that anchors the devotee’s mind toward liberation (niḥśreyasa).

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

It presents Shiva-tattva as paradoxically immanent and transcendent: present as the very “body” of the cosmos (tanu/deha) while remaining beyond all (anuttara), and as the giver of the highest good—release of the paśu from pāśa—by abiding as niḥśreyasālaya.

What ritualistic or Yogic practice is highlighted here?

The Sahasranama recitation itself is the practice: repeating these names as mantra-japa in Linga-puja, with contemplation on Shiva as the jñeya (object of realization), supports Pāśupata-oriented inner withdrawal and steadiness (śaila—rock-like firmness) leading toward niḥśreyasa.