देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
लोकोत्तरस्फुटालोकस् त्र्यंबको नागभूषणः अन्धकारिर्मखद्वेषी विष्णुकन्धरपातनः
lokottarasphuṭālokas tryaṃbako nāgabhūṣaṇaḥ andhakārirmakhadveṣī viṣṇukandharapātanaḥ
അവൻ ലോകോത്തരൻ, സ്ഫുടമായ പരമപ്രകാശസ്വരൂപൻ; ത്ര്യംബകൻ, നാഗഭൂഷണൻ. അന്ധകസംഹാരകൻ, ദംഭയുക്ത യജ്ഞാഭിമാനത്തിന്റെ വൈരി, വിഷ്ണുവിന്റെ കണ്ഠവും നമിപ്പിച്ചവൻ.
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.