Shloka 135

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

वरशीलो वरतुलो मानो मानधनो मयः ब्रह्मा विष्णुः प्रजापालो हंसो हंसगतिर्यमः

Transliteration

varaśīlo varatulo māno mānadhano mayaḥ brahmā viṣṇuḥ prajāpālo haṃso haṃsagatiryamaḥ

Translation

พระองค์ทรงมีจริยาวัตรประเสริฐและสมส่วนอย่างยิ่ง; พระองค์เองคือเกียรติและทรัพย์แท้ของผู้มีเกียรติ พระองค์คือศักติแห่งมายาอันอัศจรรย์ ผู้ทรงวัดและสำแดงสรรพสิ่ง พระองค์คือพรหมาและวิษณุ ผู้พิทักษ์สรรพชีวิต; พระองค์คือหังสะ (อาตมันบริสุทธิ์เหนือโลก), คือคติแห่งหังสะ และคือยม—ผู้กำกับธรรมะผู้ยับยั้งและนำพาสรรพสัตว์

Word by Word

• वरशीलः: of noble character, virtuous in nature

• वरतुलः: perfectly balanced/proportioned, supremely well-formed

• मानः: honor, dignity, the principle of right measure

• मानधनः: whose wealth is honor / the treasure of the honorable

• मयः: consisting of māyā/power of manifestation, wondrously formative

• ब्रह्मा: Brahmā (creative function)

• विष्णुः: Viṣṇu (preserving function)

• प्रजापालः: protector of creatures, guardian of subjects

• हंसः: Haṃsa—pure Self, supreme Paramātman

• हंसगतिः: the path/movement/state of the Haṃsa, the way of liberated consciousness

• यमः: Yama—restrainer, righteous governor, inner discipline.

Speaker

Suta Goswami (reciting the Shiva Sahasranama within the Linga Purana narrative)

Characters & Entities

• Shiva
• Brahma
• Vishnu
• Yama

FAQs

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

It frames the Linga as the one Pati who performs all cosmic roles—creation, preservation, and righteous governance—so worship is directed to the single Supreme Reality behind all divine functions.

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

Shiva is presented as the all-inclusive Lord: He is simultaneously Brahmā and Viṣṇu (cosmic functions) and Yama (moral order), while also being Haṃsa—the pure, transcendent Self that grants the liberated state (haṃsa-gati).

What ritualistic or Yogic practice is highlighted here?

The phrase “haṃsa” and “haṃsa-gati” points to Pashupata-oriented inner discipline—steady restraint (yama) and meditative ascent toward the pure Self—supported by Linga-puja as devotion to the Pati who releases the pashu from pasha.