देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
ललाटाक्षो विश्वदेहः सारः संसारचक्रभृत् अमोघदण्डी मध्यस्थो हिरण्यो ब्रह्मवर्चसी
lalāṭākṣo viśvadehaḥ sāraḥ saṃsāracakrabhṛt amoghadaṇḍī madhyastho hiraṇyo brahmavarcasī
Siya na may Mata sa noo (ang Panginoong Tatlong‑Mata); ang Kanyang katawan ay ang sansinukob; Siya ang pinakadiwa; tagapasan ng gulong ng saṃsāra; may hawak ng di‑nagkakamaling tungkod ng pagdidisiplina; nananahan sa gitna bilang panloob na Saksi; kumikislap na tila ginto; at nagniningning sa brahmanikong liwanag espirituwal.
Suta Goswami (narrating a Shiva Sahasranama to the sages of Naimisharanya)
It presents Shiva as the cosmic Linga-principle: the universe-bodied Pati who sustains saṃsāra and also governs it with an unfailing discipline, guiding the pashu toward liberation through inner witnessing.
Shiva is shown as Pati with transcendent immanence—Trinetra beyond ignorance, Vishvadeha as the all-pervading ground, and Madhyastha as the antarātman who stands at the center of all experience, shining with brahma-tejas.
A Pashupata-oriented takeaway is dhyāna on Shiva as Madhyastha (the inner Witness) while reciting the Sahasranama—cultivating detachment from the saṃsāra-cakra and aligning the pashu with Pati’s purifying rule (amogha-daṇḍa).