Shloka 127

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

आधारः सकलाधारः पाण्डुराभो मृडो नटः पूर्णः पूरयिता पुण्यः सुकुमारः सुलोचनः

Transliteration

ādhāraḥ sakalādhāraḥ pāṇḍurābho mṛḍo naṭaḥ pūrṇaḥ pūrayitā puṇyaḥ sukumāraḥ sulocanaḥ

Translation

พระองค์คือที่พึ่ง เป็นฐานรองรับสรรพสิ่ง. ทรงเรืองรองด้วยรัศมีขาวนวล; พระมฤฑะผู้เมตตา และพระนฏะผู้ร่ายรำจักรวาล. ทรงบริบูรณ์ ผู้ทำให้ทุกสิ่งเต็มพร้อม; ทรงเป็นบุญกุศล อ่อนโยน และมีเนตรงาม.

Word by Word

• आधारः: support, foundation

• सकलाधारः: support of all, universal substratum

• पाण्डुराभः: pale-radiant, of shining fair hue

• मृडः: the gracious/benevolent Shiva

• नटः: dancer, cosmic performer (Naṭarāja principle)

• पूर्णः: complete, perfect, plenary

• पूरयिता: fulfiller, one who makes complete, granter

• पुण्यः: holy, auspicious, giver of merit

• सुकुमारः: delicate, gentle, tender

• सुलोचनः: beautiful-eyed, of auspicious vision

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames the Linga-Lord as the very ādhāra (substratum) of all existence; worship is thus not merely petitionary but recognition of Pati (Shiva) as the ground of pashu (souls) and the world upheld through His presence.

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

Shiva-tattva is presented as pūrṇa (complete) and sakalādhāra (support of all), simultaneously compassionate (mṛḍa) and dynamically expressive (naṭa), indicating a Lord who transcends yet pervades—free from limitation while granting fullness to bound souls.

What ritualistic or Yogic practice is highlighted here?

A Sahasranama-style upāsanā is implied: reciting and meditating on these names during Linga-pūjā to internalize Shiva as the inner support (ādhāra) and as the Pūrayitā who ripens the pashu toward liberation by loosening pāśa (bondage).