Shloka 108

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

अङ्गिरा मुनिरात्रेयो विमलो विश्ववाहनः पावनः पुरुजिच्छक्रस् त्रिविद्यो नरवाहनः

Transliteration

aṅgirā munirātreyo vimalo viśvavāhanaḥ pāvanaḥ purujicchakras trividyo naravāhanaḥ

Translation

พระองค์คือ อังคิรส มุนี อาตเรยะ ผู้บริสุทธิ์ไร้มลทิน; และวิศววาหนะ ผู้ทรงค้ำจุนสรรพจักรวาล. พระองค์คือ ปาวนะ ผู้ชำระให้บริสุทธิ์; ปุรุชิต ผู้พิชิตมากมาย; ศักระ ผู้มีกำลังดุจอินทร์; ตริวิทยะ ผู้รู้สามเวท; และนรวาหนะ ผู้ทรงอุ้มชูมนุษยชาติ—พระศิวะผู้เป็นปติ ผู้ยกดวงวิญญาณปศุให้พ้นบาศ.

Word by Word

• अङ्गिरा (aṅgirā): Aṅgiras, a Vedic seer-form of the Lord

• मुनिः (muniḥ): sage, silent contemplative

• आत्रेयः (ātreyaḥ): Ātreya, descendant of Atri (seer-manifestation)

• विमलः (vimalaḥ): stainless, free from mala (impurity)

• विश्ववाहनः (viśvavāhanaḥ): bearer/support of the cosmos

• पावनः (pāvanaḥ): purifier, sanctifier

• पुरुजित् (purujit): conqueror of many (enemies/bondages)

• शक्रः (śakraḥ): mighty lord, Indra-like power

• त्रिविद्यः (trividyaḥ): knower of the threefold Vedic knowledge (Ṛg-Yajus-Sāman)

• नरवाहनः (naravāhanaḥ): bearer/vehicle/support of humans (protector who carries devotees)

Speaker

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Aṅgiras
• Atri (Ātreya)
• Indra (Śakra)
• Vedas

FAQs

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

This verse functions as a Sahasranama segment: invoking these names during Linga-puja emphasizes Shiva as Vimala and Pavana—Pati who purifies the paśu (devotee) and loosens pāśa (bondage), making worship a means of inner cleansing and liberation.

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

Shiva-tattva is shown as both transcendent purity (Vimala) and immanent support (Vishvavahana), the omniscient guide of sacred knowledge (Trividya) who bears and leads beings (Naravahana) from impurity toward freedom.

What ritualistic or Yogic practice is highlighted here?

Name-recitation (nāma-japa) as a Pashupata-oriented discipline is implied: meditating on Shiva as Pavana and Vimala supports purification (śuddhi) and steadies the practitioner toward detachment from pāśa and devotion to Pati.