देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
लोकोत्तरस्फुटालोकस् त्र्यंबको नागभूषणः अन्धकारिर्मखद्वेषी विष्णुकन्धरपातनः
lokottarasphuṭālokas tryaṃbako nāgabhūṣaṇaḥ andhakārirmakhadveṣī viṣṇukandharapātanaḥ
彼は諸世界を超える超越者、その光輝は万界の彼方に澄みわたる明光として顕れる。三つの眼をもつ主トリヤンバカ、蛇を荘厳とする御方。彼はアンダカを滅し、驕れる祭祀の慢心の敵となり、法(ダルマ)が覆われるときには維持者ヴィシュヌの頸をも屈せしめて、これを謙下させる。
Suta Goswami (narrating Shiva-Sahasranama to the sages of Naimisharanya)
It frames the Linga as Shiva’s lokottara-āloka—transcendent, self-manifest light—so worship is not mere external rite but alignment of the pashu (soul) with Pati through purity, surrender, and inner illumination.
Shiva is presented as the clear radiance beyond the worlds and as Tryambaka, whose threefold vision governs time and karma; he destroys tamas (Andhaka) and corrects pasha through humbling pride in both ritual power (makha) and cosmic authority (even Vishnu).
The verse points to Pashupata-oriented sadhana: moving from outer sacrifice to inner yajna—disciplining ego, transforming tamas, and meditating on Shiva as the luminous Linga (āloka) while mastering fear and vital energy symbolized by the serpent-ornament.