Shloka 155

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

सहस्रमूर्धा देवेन्द्रः सर्वदेवमयो गुरुः सहस्रबाहुः सर्वाङ्गः शरण्यः सर्वलोककृत्

Transliteration

sahasramūrdhā devendraḥ sarvadevamayo guruḥ sahasrabāhuḥ sarvāṅgaḥ śaraṇyaḥ sarvalokakṛt

Translation

ఆయన సహస్రమూర్ధుడు, దేవులలో దేవేంద్రుడు; సమస్త దేవతలు సమాహితమైన గురువు. సహస్రబాహువు, విశ్వంలోని ప్రతి అంగంగా వ్యాపించినవాడు; శరణ్యుడు, సర్వలోకకర్త-ధర్త।

Word by Word

• sahasra-mūrdhā: thousand-headed (all-pervading, cosmic form)

• deva-indraḥ: lord/sovereign among the gods

• sarva-deva-mayaḥ: constituted of all deities (the inner Self of all)

• guruḥ: spiritual preceptor (dispeller of ignorance)

• sahasra-bāhuḥ: thousand-armed (infinite powers and agencies)

• sarva-aṅgaḥ: whose body is all limbs (the universe as His body)

• śaraṇyaḥ: worthy of refuge/protector

• sarva-loka-kṛt: creator/ordainer of all worlds

Speaker

Suta Goswami (narrating a hymn of praise within the Linga Purana’s Shaiva frame)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga’s Lord as the all-pervading Pati: the refuge (śaraṇya) and source (sarvalokakṛt) of all worlds, so worship is directed to the one Reality in whom all deities and powers subsist.

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

Shiva is presented as sarvadevamaya (the inner essence of all gods) and sarvāṅga (the universe as His body), indicating a non-dual sovereignty where Pati transcends yet pervades all tattvas while remaining the Guru who removes pasha-born ignorance.

What ritualistic or Yogic practice is highlighted here?

The key practice implied is śaraṇāgati (taking refuge) in Pati—central to Pashupata orientation—supporting mantra-japa and stuti as means to loosen pasha (bondage) for the pashu (individual soul).