Shloka 30

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

सर्वज्ञः सर्वदेवादिगिरिधन्वा जटाधरः चन्द्रापीडश्चन्द्रमौलिर् विद्वान्विश्वामरेश्वरः

Transliteration

sarvajñaḥ sarvadevādigiridhanvā jaṭādharaḥ candrāpīḍaścandramaulir vidvānviśvāmareśvaraḥ

Translation

彼は全知者（サルヴァジュニャ）であり、原初の神々と山々を統べ、弓を執る主。結髪を戴く者（ジャターダラ）、月を頂飾とし月を冠とする者。円満なる智者にして、全宇宙と一切の不死なる神々の至上の主宰である。

Word by Word

• सर्वज्ञः: all-knowing, omniscient

• सर्वदेव-आदि: the primordial gods and all deities

• गिरि-धन्वा: mountain-bow bearer / wielder of a mighty bow associated with the mountains

• जटाधरः: bearer of matted locks

• चन्द्र-अपीडः: whose crown/crest is the Moon

• चन्द्र-मौलिः: moon-crested, having the Moon upon the head

• विद्वान्: the wise, the supremely knowing

• विश्व-अमर-ईश्वरः: Lord of the universe and of the immortals (devas)

Speaker

Suta Goswami (narrating the Shiva-Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Devas
• Amaras

FAQs

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

It establishes the worship-worthy identity of the Linga as Pati—Shiva who is omniscient and the Lord of devas and the cosmos—so the devotee’s puja is directed to the supreme controller, not a mere symbol.

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

Shiva is presented as Sarvajña (all-knowing) and Viśvāmareśvara (Lord of universe and immortals), indicating transcendence and sovereign lordship—the Siddhantic Pati who alone can remove pasha (bondage) from the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

While no single rite is prescribed, the verse supports Pashupata-oriented upasana: dhyana on Shiva’s iconic marks (jaṭā, candramauli) to steady the mind and orient the pashu toward the omniscient Pati in Linga-puja.