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Linga Purana — Purva Bhaga, Shloka 145

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

अधृतः स्वधृतः साध्यः पूर्वमूर्तिर्यशोधरः वराहशृङ्गधृग् वायुर् बलवान् एकनायकः

adhṛtaḥ svadhṛtaḥ sādhyaḥ pūrvamūrtiryaśodharaḥ varāhaśṛṅgadhṛg vāyur balavān ekanāyakaḥ

Siya ang Walang-Sandigan, ngunit Siya rin ang Sariling-Sandigan; ang Layuning maaabot at ang Sinaunang Anyo. Siya ang Tagapagdala ng luwalhati; ang may tangan sa sungay ng baboy-ramo; Siya ang Hangin—ang hininga ng buhay—makapangyarihan, at ang iisang Panginoong namumuno sa lahat.

अधृतःunsupported, not upheld by anything
अधृतः:
स्वधृतःself-supported, self-sustained
स्वधृतः:
साध्यःto be attained, the realizable goal
साध्यः:
पूर्वमूर्तिःprimordial form, first manifestation
पूर्वमूर्तिः:
यशोधरःbearer of fame/glory, giver of renown
यशोधरः:
वराहशृङ्गधृक्bearer of the boar’s horn (symbol of power/manifest form)
वराहशृङ्गधृक्:
वायुःwind, vital breath (prāṇa), life-force
वायुः:
बलवान्powerful, mighty
बलवान्:
एकनायकःsingle leader, sole guide/lord
एकनायकः:

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

S
Shiva

FAQs

By declaring Shiva as “unsupported yet self-sustained” and the “primordial form,” the verse frames the Linga as the sign of the self-existent Pati—beyond worldly supports—worthy of worship as the ultimate refuge and goal.

It presents Shiva-tattva as independent (adhṛta), self-established (svadhṛta), and the supreme attainable reality (sādhya), who nevertheless becomes immanent as the first form (pūrvamūrti) and as prāṇa-like vāyu, guiding all as the one Lord (ekanāyaka).

The epithet “vāyu” points to prāṇa-sādhana: regulating and interiorizing the life-breath in Pashupata-oriented discipline so the pashu (soul) turns from pasha (bondage) toward the sādhya—Shiva as Pati.