Shloka 115

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

सहस्रबाहुः सर्वेशः शरण्यः सर्वलोकभृत् पद्मासनः परं ज्योतिः परावरं परं फलम्

Transliteration

sahasrabāhuḥ sarveśaḥ śaraṇyaḥ sarvalokabhṛt padmāsanaḥ paraṃ jyotiḥ parāvaraṃ paraṃ phalam

Translation

彼は千の御腕を具えた全主、すべての帰依処、諸世界を支える御方である。蓮華の座に坐し、彼は上と下をも超える至上の光、そして束縛された魂にとっての最高の果—究竟の解脱—である。

Word by Word

• सहस्रबाहुः: thousand-armed (possessing infinite powers)

• सर्वेशः: Lord of all (Pati of all beings)

• शरण्यः: worthy of refuge, protector

• सर्वलोकभृत्: supporter/sustainer of all worlds

• पद्मासनः: lotus-seated (established in pure, transcendent seat)

• परं: supreme, ultimate

• ज्योतिः: light, consciousness-principle

• परावरम्: higher-and-lower, the entire range of manifest/unmanifest

• परं फलम्: the highest fruit—mokṣa, the final attainment

Speaker

Suta Goswami (narrating a received Shiva-stuti within the Linga Purana’s discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as the Param Jyoti (supreme Light) and the ultimate refuge; Linga worship is thus not merely external ritual but devotion to the formless-conscious Pati who sustains all worlds and grants the highest fruit—moksha.

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

Shiva is presented as Sarveśa (the absolute Lord), Sarvalokabhṛt (cosmic sustainer), and Param Jyoti (transcendent consciousness) who is beyond the entire spectrum of parā-aparā (higher/lower manifestation), indicating His supremacy over both bondage (pāśa) and the bound soul (paśu).

What ritualistic or Yogic practice is highlighted here?

The verse primarily supports contemplative upāsanā: meditating on the Linga/Shiva as Param Jyoti and taking śaraṇāgati (refuge) in Pati—an inner orientation central to Pāśupata-bhāva alongside external linga-pūjā.