देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
आधारः सकलाधारः पाण्डुराभो मृडो नटः पूर्णः पूरयिता पुण्यः सुकुमारः सुलोचनः
ādhāraḥ sakalādhāraḥ pāṇḍurābho mṛḍo naṭaḥ pūrṇaḥ pūrayitā puṇyaḥ sukumāraḥ sulocanaḥ
Ele é o Sustento, o fundamento universal de tudo. De esplendor pálido e radiante, é Mr̥ḍa, o Benevolente, e Naṭa, o Dançarino cósmico. Sempre pleno, é o Realizador que conduz tudo à plenitude; é o Santo que concede mérito—terno e suave, de belos olhos.
Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)
It frames the Linga-Lord as the very ādhāra (substratum) of all existence; worship is thus not merely petitionary but recognition of Pati (Shiva) as the ground of pashu (souls) and the world upheld through His presence.
Shiva-tattva is presented as pūrṇa (complete) and sakalādhāra (support of all), simultaneously compassionate (mṛḍa) and dynamically expressive (naṭa), indicating a Lord who transcends yet pervades—free from limitation while granting fullness to bound souls.
A Sahasranama-style upāsanā is implied: reciting and meditating on these names during Linga-pūjā to internalize Shiva as the inner support (ādhāra) and as the Pūrayitā who ripens the pashu toward liberation by loosening pāśa (bondage).