देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
सर्वप्रणयसंवादी वृषाङ्को वृषवाहनः ईशः पिनाकी खट्वाङ्गी चित्रवेषश्चिरन्तनः
sarvapraṇayasaṃvādī vṛṣāṅko vṛṣavāhanaḥ īśaḥ pinākī khaṭvāṅgī citraveṣaścirantanaḥ
ఆయన సమస్తుల పట్ల ప్రేమతో సంభాషించువాడు; వృషభచిహ్నుడు, వృషభవాహనుడు. ఆయన ఈశుడు, పినాకధారి; ఖట్వాంగధారి; విచిత్రవేషధారి—చిరంతనుడు।
Suta Goswami (narrating to the sages of Naimisharanya; the verse functions as a Sahasranama-style litany of Shiva’s names)
This verse serves as a Sahasranama-style invocation: by reciting Shiva’s epithets—Lordship (Īśa), his emblems (bull, Pināka), and his eternal nature—the worshipper aligns the mind with Pati (Shiva), loosening pasha (bondage) and sanctifying Linga-puja with mantra-bhāva.
Shiva is presented as Pati (Īśa), both immanent in loving communion (sarvapraṇayasaṃvādī) and transcendent as the Eternal (cirantanaḥ); his symbols (bull-emblem, Pināka, khaṭvāṅga) indicate sovereign power over dharma, ignorance, and death—guiding the pashu (bound soul) toward liberation.
Primary practice is nāma-japa (recitation of Shiva’s names) as an anga of Linga-puja; yogically, it supports Pashupata orientation—fixing awareness on Pati through his defining marks (liṅga/cihna) and cultivating devotion that dissolves pasha.