Shloka 112

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

आम्नायो ऽथ समाम्नायस् तीर्थदेवशिवालयः बहुरूपो महारूपः सर्वरूपश् चराचरः

Transliteration

āmnāyo 'tha samāmnāyas tīrthadevaśivālayaḥ bahurūpo mahārūpaḥ sarvarūpaś carācaraḥ

Translation

ఆయన ఆమ్నాయము—ప్రకట శ్రుతి పరంపర—మరియు సమ్యక్ సమామ్నాయము; తీర్థదేవుడు, శివాలయమే. బహురూపుడు, మహారూపుడు; సమస్తరూపములుగా—చరాచర జగత్తుగా—విరాజిల్లును।

Word by Word

• āmnāyaḥ: the revealed sacred tradition (Vedic transmission)

• atha: and also

• samāmnāyaḥ: the complete/combined tradition, the fully transmitted corpus

• tīrtha: holy ford, pilgrimage-place

• devaḥ: deity, divine Lord

• śiva-ālayaḥ: Śiva’s abode / the dwelling-place of auspiciousness

• bahu-rūpaḥ: of many forms

• mahā-rūpaḥ: of the great/supreme Form

• sarva-rūpaḥ: of all forms

• cara-acaraḥ: the moving and the unmoving (all beings and things)

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes that Śiva is not merely worshipped at a place or in a symbol—He is the very ground of sacred revelation (āmnāya) and the indwelling presence of all tīrthas, so Linga-pūjā becomes communion with the all-pervading Pati who manifests as all forms.

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

Śiva is portrayed as both transcendent (mahārūpa—supreme Form beyond limitation) and immanent (sarvarūpa—becoming every form), pervading the entire field of cara and acara while remaining the authoritative source of sacred knowledge.

What ritualistic or Yogic practice is highlighted here?

The verse supports tīrtha-sevā and Linga-pūjā with the insight of sarvarūpatva: in Pāśupata-oriented contemplation, the sādhaka trains the mind to perceive the Pati in all beings (cara-acara), loosening pasha (bondage) through constant Śiva-smaraṇa.