Shloka 145

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

अधृतः स्वधृतः साध्यः पूर्वमूर्तिर्यशोधरः वराहशृङ्गधृग् वायुर् बलवान् एकनायकः

Transliteration

adhṛtaḥ svadhṛtaḥ sādhyaḥ pūrvamūrtiryaśodharaḥ varāhaśṛṅgadhṛg vāyur balavān ekanāyakaḥ

Translation

ພຣະອົງບໍ່ພຶງພາສິ່ງໃດ ແຕ່ດໍາລົງຢູ່ໂດຍພຣະອົງເອງ; ເປັນເປົ້າໝາຍທີ່ບັນລຸໄດ້ ແລະເປັນຮູບດັ້ງເດີມ. ຜູ້ຖືກຽດສັກສີ; ຜູ້ຖືຂອງຂວັນເຂົາໝູປ່າ; ເປັນລົມຫາຍໃຈແຫ່ງຊີວິດ—ມີພະລັງ ແລະເປັນອົງຜູ້ນໍາພຽງອົງດຽວ।

Word by Word

• अधृतः: unsupported, not upheld by anything

• स्वधृतः: self-supported, self-sustained

• साध्यः: to be attained, the realizable goal

• पूर्वमूर्तिः: primordial form, first manifestation

• यशोधरः: bearer of fame/glory, giver of renown

• वराहशृङ्गधृक्: bearer of the boar’s horn (symbol of power/manifest form)

• वायुः: wind, vital breath (prāṇa), life-force

• बलवान्: powerful, mighty

• एकनायकः: single leader, sole guide/lord

Speaker

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

Characters & Entities

• Shiva

FAQs

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

By declaring Shiva as “unsupported yet self-sustained” and the “primordial form,” the verse frames the Linga as the sign of the self-existent Pati—beyond worldly supports—worthy of worship as the ultimate refuge and goal.

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

It presents Shiva-tattva as independent (adhṛta), self-established (svadhṛta), and the supreme attainable reality (sādhya), who nevertheless becomes immanent as the first form (pūrvamūrti) and as prāṇa-like vāyu, guiding all as the one Lord (ekanāyaka).

What ritualistic or Yogic practice is highlighted here?

The epithet “vāyu” points to prāṇa-sādhana: regulating and interiorizing the life-breath in Pashupata-oriented discipline so the pashu (soul) turns from pasha (bondage) toward the sādhya—Shiva as Pati.