देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
कैलासपतिकामारिः सविता रविलोचनः विद्वत्तमो वीतभयो विश्वहर्ता निवारितः
kailāsapatikāmāriḥ savitā ravilocanaḥ vidvattamo vītabhayo viśvahartā nivāritaḥ
Siya ang Panginoon ng Kailāsa, ang kaaway ni Kāma; Siya si Savitṛ, ang panloob na Araw, na ang Kanyang mga mata ay ang Araw. Siya ang sukdulang marunong, ganap na walang takot; ang tagapag‑urong ng sansinukob sa pagkalusaw; at ang pumipigil at nagtataboy (ng kasamaan at pagkagapos).
Suta Goswami (narrating the Shiva-Sahasranama to the sages of Naimisharanya)
As a Sahasranama-style salutation, it supports Linga-puja through nāma-japa: worshipping the Linga as Pati—who burns desire (Kāmāri), illumines the devotee as the inner Sun (Savitā), and restrains harmful forces that bind the pashu (soul).
It presents Shiva as transcendent and sovereign: the fearless, all-knowing Lord who both governs cosmic functions (illumination and dissolution) and grants grace by restraining ignorance and bondage (pāśa) that obscure the soul.
Nāma-japa within Shiva-puja is implied; yogically, the verse points to Pāśupata discipline of conquering kāma (desire) and cultivating vītabhaya (fearlessness) through inner illumination (savitā) centered on Shiva.