Shloka 81

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

परमार्थः परमयः शम्बरो व्याघ्रको ऽनलः रुचिर् वररुचिर् वन्द्यो वाचस्पतिरहर्पतिः

Transliteration

paramārthaḥ paramayaḥ śambaro vyāghrako 'nalaḥ rucir vararucir vandyo vācaspatiraharpatiḥ

Translation

وہ پرمار্থ اور پرم حقیقت ہے؛ وہ شمبر ہے؛ ببر کی مانند اور آگ کی صورت ہے۔ وہ خوش جمال اور نہایت درخشاں ہے؛ وہ قابلِ تعظیم ہے؛ وہ واچسپتی—مقدس کلام کا مالک ہے؛ اور وہ اَہَرپتی—دن کا آقا ہے۔

Word by Word

• परमार्थः: Supreme Truth/ultimate purport

• परमयः: the Highest/most excellent

• शम्बरो: Śambara (a divine epithet of Shiva

• व्याघ्रकः: tiger-like/terrible as a tiger

• अनलः: fire/the fiery one

• रुचिः: radiant/splendorous

• वररुचिः: supremely radiant/most splendid

• वन्द्यः: worthy of worship/reverence

• वाचस्पतिः: lord of speech/master of mantra

• अहर्पतिः: lord of the day (controller of time/daylight)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

This verse functions as a segment of Shiva-nāma recitation: by invoking Shiva as Paramārtha (Supreme Truth) and Vācaspatī (Lord of mantra), it frames Linga worship as both inner realization (Pati known as ultimate reality) and outer practice (nāma-japa and mantra-centered pūjā).

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

It presents Shiva as Pati—the highest principle (paramārtha, paramaya) who transcends pasha-bound limitation, yet also manifests as immanent power: fire (anala) and radiance (ruci/vararuci), the conscious luminosity that enables knowledge, speech, and revelation.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa and mantra-sādhana are implied through “Vācaspatī”; in a Pāśupata-leaning reading, the yogin contemplates Shiva as inner fire and light (anala, ruci) to burn pasha (bondage) and steady the pashu (individual soul) in awareness of Pati.