Shloka 109

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

मनो बुद्धिरहङ्कारः क्षेत्रज्ञः क्षेत्रपालकः तेजोनिधिर् ज्ञाननिधिर् विपाको विघ्नकारकः

Transliteration

mano buddhirahaṅkāraḥ kṣetrajñaḥ kṣetrapālakaḥ tejonidhir jñānanidhir vipāko vighnakārakaḥ

Translation

അവൻ മനസ്സ്, ബുദ്ധി, അഹങ്കാരം. അവൻ ക്ഷേത്രജ്ഞൻ—ദേഹക്ഷേത്രത്തിന്റെ ജ്ഞാതാവ്; കൂടാതെ ക്ഷേത്രപാലകൻ—ദേഹാവസ്ഥയെ ഭരിച്ച് കാക്കുന്ന അധിപതി. അവൻ തേജോനിധി—ദിവ്യതേജസ്സിന്റെ നിധി; ജ്ഞാനനിധി—മോക്ഷദായക ജ്ഞാനത്തിന്റെ ഭണ്ഡാരം. അവൻ കർമഫലത്തിന്റെ വിപാകം; കൂടാതെ വിഘ്നകാരകൻ—വിഘ്നങ്ങൾ സൃഷ്ടിച്ച് പാശബന്ധിത പശുജീവനെ നിയന്ത്രിച്ച് പതിയിലേക്കു തിരിക്കുന്നവൻ।

Word by Word

• manas (mano): mind

• buddhiḥ: intellect/discriminative faculty

• ahaṅkāraḥ: ego-principle/I-sense

• kṣetrajñaḥ: knower of the field (conscious principle within the body)

• kṣetrapālakaḥ: protector/guardian of the field (the Lord who rules the body-mind complex)

• tejonidhiḥ: storehouse of splendor/inner fire

• jñānanidhiḥ: storehouse of knowledge (saving wisdom)

• vipākaḥ: fruition/ripening (of karma into experience)

• vighnakārakaḥ: maker of obstacles (controller who blocks harmful paths)

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames Linga worship as inner worship: offering mind (manas), intellect (buddhi), and ego (ahaṅkāra) into Shiva, recognizing him as both the indwelling knower and the sovereign guardian of embodied life.

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

Shiva-tattva is shown as transcendent-yet-immanent: he pervades the psycho-physical instruments as their power, while also standing as Kṣetrapālaka—the supreme Pati who governs karma’s fruition and grants jñāna that loosens pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

A Pāśupata-oriented discipline of inner purification: observing the play of mind–intellect–ego, surrendering them to Shiva, and accepting karmic vipāka and even ‘obstacles’ as Shiva’s governance that redirects the paśu toward liberation.