देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
हिरण्यरेतास् तरणिर् मरीचिर् महिमालयः महाह्रदो महागर्भः सिद्धवृन्दारवन्दितः
hiraṇyaretās taraṇir marīcir mahimālayaḥ mahāhrado mahāgarbhaḥ siddhavṛndāravanditaḥ
Siya si Hiraṇyaretas, na ang kapangyarihang paglikha ay gintong-dalisay; Siya si Taraṇi, ang panloob na Araw na naglilipat sa mga nilalang sa kabilang pampang; Siya si Marīci, ang maningning na sinag. Siya si Mahimālaya, tahanan ng sukdulang kadakilaan; Siya si Mahāhrada, ang malawak na banal na imbakan; Siya si Mahāgarbha, ang dakilang sinapupunan ng pagpapakita. Siya ang sinasamba ng mga pangkat ng mga Siddha.
Suta Goswami (narrating the Shiva-Sahasranama within the Linga Purana discourse)
These names meditate on Shiva as the luminous source and support of manifestation (Mahāgarbha, Mahāhrada) and as the liberating Pati (Taraṇi). In Linga worship, the devotee contemplates the Linga as this very radiance and causal fullness, not merely a form.
Shiva is presented as both transcendent light (Marīci) and immanent ground of the cosmos (Mahāgarbha), whose pure creative power (Hiraṇyaretas) is untouched by bondage—thereby establishing Him as Pati, the Lord beyond Pāśa.
The verse supports nāma-japa and dhyāna in Pāśupata-oriented practice: contemplating Shiva as the inner Sun (Taraṇi) and radiant consciousness (Marīci) to loosen Pāśa (bondage) and steady the Pashu (individual soul) in devotion to Pati.