Shloka 78

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

आज्ञाधरस्त्रिशूली च शिपिविष्टः शिवालयः वालखिल्यो महाचापस् तिग्मांशुर् निधिर् अव्ययः

Transliteration

ājñādharastriśūlī ca śipiviṣṭaḥ śivālayaḥ vālakhilyo mahācāpas tigmāṃśur nidhir avyayaḥ

Translation

Siya ang Tagapagdala ng banal na utos; ang may hawak ng Trisula; ang Laganap na pumasok sa bawat anyo; at ang mismong Tahanan ng pagpapala. Siya si Vālakhilya, mas maselan pa sa maselan; ang Dakilang Mamamana; ang may matatalim na sinag na tumutupok sa karumihan; ang Kayamanan ng lahat ng kaganapan; at ang Di-nasisira—si Pati, na di kailanman nadadapuan ng pāśa na gumagapos sa paśu.

Word by Word

• आज्ञाधर (ājñā-dhara): bearer/supporter of divine command

• त्रिशूली (triśūlī): trident-bearer

• च (ca): and

• शिपिविष्ट (śipiviṣṭa): the all-pervading one, entered into all forms/creatures

• शिवालय (śivālaya): abode of Shiva/abode of auspiciousness

• वालखिल्य (vālakhilya): exceedingly subtle/ascetic-like, minute and radiant

• महाचाप (mahā-cāpa): great bow-bearer, mighty archer

• तिग्मांशु (tigmāṃśu): sharp-rayed, blazing-lustrous

• निधि (nidhi): treasure, repository

• अव्यय (avyaya): imperishable, undecaying

Speaker

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

Characters & Entities

• Shiva

FAQs

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

These names teach the upāsaka to worship the Linga as Pati—the imperishable Lord who pervades all (śipiviṣṭa) and yet remains the inner refuge (śivālaya), making Linga-pūjā a direct approach to the all-pervading Shiva.

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

Shiva is portrayed as sovereign over cosmic order (ājñādhara), immanent in all beings (śipiviṣṭa), and transcendent/unchanging (avyaya)—the repository of power and grace (nidhi) who alone can cut the paśu’s bondage (pāśa).

What ritualistic or Yogic practice is highlighted here?

It supports Pashupata-style meditation (dhyāna) on Shiva’s epithets—contemplating the Triśūlī as the destroyer of impurities and the Tigmāṃśu as the inner fire that burns mala—paired with mantra-japa of the Sahasranāma during Linga-pūjā.