Shloka 91

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

आत्मयोनिर् अनाद्यन्तः षड्विंशत्सप्तलोकधृक् गायत्रीवल्लभः प्रांशुर् विश्वावासः प्रभाकरः

Transliteration

ātmayonir anādyantaḥ ṣaḍviṃśatsaptalokadhṛk gāyatrīvallabhaḥ prāṃśur viśvāvāsaḥ prabhākaraḥ

Translation

Он — Атмайони, Саморожденный, без начала и конца; Держатель семи миров и двадцати шести таттв. Возлюбленный Гаятри, высокий и величественный, обитель вселенной, Он — Прабхакара, Творец света.

Word by Word

• आत्मयोनिः: self-born, self-originating

• अनाद्यन्तः: without beginning and end

• षड्विंशत्-सप्त-लोक-धृक्: supporter of the seven worlds and the twenty-six tattvas (principles)

• गायत्री-वल्लभः: beloved of Gāyatrī (Vedic mantra/power)

• प्रांशुः: tall, lofty, exalted

• विश्व-आवासः: dwelling/abode of the universe

• प्रभाकरः: light-maker, illuminator (sun-like splendor)

Speaker

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

Characters & Entities

• Shiva
• Gayatri

FAQs

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

It frames the Linga-Pati (Shiva) as the self-existent cosmic ground who supports worlds and tattvas, so Linga worship is presented as worship of the very basis of manifestation and the light of consciousness.

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

Shiva is portrayed as Pati—beginningless and endless, self-originating, and the inner illuminator—within whom the universe abides and by whom the categories of existence (tattvas) are upheld.

What ritualistic or Yogic practice is highlighted here?

The epithet “Gāyatrīvallabha” points to mantra-upāsanā: integrating Vedic Gāyatrī-japa with Shaiva devotion, aligning the pashu (soul) toward the light of Pati through disciplined recitation and contemplation.