देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
शिखण्डी कवची शूली चण्डी मुण्डी च कुण्डली मेखली कवची खड्गी मायी संसारसारथिः
śikhaṇḍī kavacī śūlī caṇḍī muṇḍī ca kuṇḍalī mekhalī kavacī khaḍgī māyī saṃsārasārathiḥ
وہ شِکھنڈ سے آراستہ، زرہ پوش اور شُول بردار ہے؛ چنڈی، مُنڈ مالا دھارِنِی اور کُنڈلِنِی ہے۔ میکھلا بندھی، زرہ سے محفوظ، خنجر/تلوار بردار، مایا شکتی کا روپ—وہی سنسار کی گتی کی سارتھی ہے۔
Suta Goswami (narrating to the sages of Naimisharanya; embedded litany of divine names)
It frames Linga-upasana as worship of Pati (Shiva) together with His inseparable Shakti, whose protective weapons and ornaments signify the safeguarding and ordering of the devotee’s life within saṃsāra.
By praising Shakti as “māyī” and “saṃsāra-sārathi,” the verse implies Shiva-tattva as Pati: the transcendent Lord whose immanent power (Shakti) regulates māyā and guides embodied pashus through the world-process.
Nama-japa (recitation of divine epithets) as a limb of devotion: repeating these names in Linga-puja aligns the pashu with Shakti’s protective force and supports Pashupata-oriented inner discipline (restraint, purity, and recollection of Pati).