Shloka 45

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

त्रिधामा सौभगः शर्वः सर्वज्ञः सर्वगोचरः ब्रह्मधृग् विश्वसृक् स्वर्गः कर्णिकारः प्रियः कविः

Transliteration

tridhāmā saubhagaḥ śarvaḥ sarvajñaḥ sarvagocaraḥ brahmadhṛg viśvasṛk svargaḥ karṇikāraḥ priyaḥ kaviḥ

Translation

ସେ ତ୍ରିଧାମା ପ୍ରଭୁ, ସୌଭାଗ୍ୟସ୍ୱରୂପ ଶର୍ବ; ସର୍ବଜ୍ଞ ଓ ସର୍ବଙ୍କୁ ଗୋଚର। ସେ ବ୍ରହ୍ମ (ବେଦ-ତତ୍ତ୍ୱ) ଧାରଣକର୍ତ୍ତା, ବିଶ୍ୱସୃଷ୍ଟା ଏବଂ ସ୍ୱୟଂ ସ୍ୱର୍ଗସ୍ୱରୂପ; କର୍ଣ୍ଣିକାର ସମ ଦୀପ୍ତ, ପ୍ରିୟ ଓ ଦିବ୍ୟ କବି-ଋଷି।

Word by Word

• त्रिधामा: of three abodes (triple domain of existence)

• सौभगः: auspicious, bestower of good fortune

• शर्वः: Śarva, the destroyer (of sin/impurity)

• सर्वज्ञः: omniscient

• सर्वगोचरः: accessible to all, within the reach of all beings

• ब्रह्मधृक्: upholder of Brahman/Veda, bearer of sacred knowledge

• विश्वसृक्: creator/emitter of the universe

• स्वर्गः: heaven, the supreme blissful state (also the giver of svarga)

• कर्णिकारः: Karṇikāra (golden-flowering, radiant, adorned)

• प्रियः: beloved, dear to devotees

• कविः: seer-poet, inspired knower

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

This verse functions as a dhyāna-like naming: by reciting these epithets, the devotee fixes the mind on Shiva as Pati—creator of the cosmos and destroyer of bondage—making Linga-pūjā an inner recognition of His all-pervading presence.

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

Shiva is presented as both transcendent and immanent: omniscient (sarvajña), reachable in all states of experience (sarvagocara), the ground that upholds brahman (brahmadhṛk), and the source of manifestation (viśvasṛk), indicating Shiva-tattva as the supreme conscious Lord who liberates the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and contemplative recitation are implied: repeating these names during Linga-pūjā aligns awareness with Shiva as the inner seer (kavi) and purifier (śarva), supporting Pāśupata-oriented discipline aimed at cutting bonds (pāśa).