Shloka 105

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

वसुश्रवाः कव्यवाहः प्रतप्तो विश्वभोजनः जर्यो जराधिशमनो लोहितश् च तनूनपात्

Transliteration

vasuśravāḥ kavyavāhaḥ pratapto viśvabhojanaḥ jaryo jarādhiśamano lohitaś ca tanūnapāt

Translation

Ngài là Vasuśravā, danh tiếng như kho báu; Kavyavāha, Đấng mang lễ cúng đến tổ tiên; Pratप्तa, Đấng rực cháy mãnh liệt; Viśvabhojana, Đấng nuôi dưỡng toàn vũ trụ. Ngài là Jarya, Đấng Cổ Xưa; Jarādhiśamana, Đấng trừ diệt suy tàn và lão hóa; Lohita, Chúa Tể đỏ rực huy hoàng như lửa; và Tanūnapāt, Ngọn Lửa tự sinh, phát khởi từ chính bản thể Ngài.

Word by Word

• वसुश्रवाः: one whose renown (śravas) is rich like the Vasus / abundant fame

• कव्यवाहः: carrier of ancestral offerings (kavya) / Agni as the conveyer to Pitṛs

• प्रतप्तः: intensely heated, blazing

• विश्वभोजनः: nourisher/feeder of the universe, cosmic sustainer

• जर्यः: the very ancient one, primeval

• जराधिशमनो: pacifier/remover of jarā (aging, decay)

• लोहितः: the red-hued one, fiery Rudra

• च: and

• तनूनपात्: self-born fire, arising from one’s own body/essence (Agni-epithet applied to Shiva)

Speaker

Suta Goswami (narrating Shiva’s names within the Linga Purana’s Sahasranama section)

Characters & Entities

• Shiva
• Agni
• Pitrs (Ancestors)

FAQs

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

These names praise Shiva as the inner Agni—receiver of offerings and sustainer of the cosmos—implying that Linga-puja is not mere external ritual but an offering into the Lord who digests and sanctifies all actions, freeing the pashu from pasha.

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

Shiva is presented as Pati in the form of cosmic fire and timeless antiquity: blazing yet beneficent, nourishing the universe, and specifically ‘Jarādhiśamana’—the power that overcomes decay, pointing to His grace that transcends mortality and bondage.

What ritualistic or Yogic practice is highlighted here?

The verse aligns with homa-like offering consciousness (kavyavāha) and Pashupata Yoga’s inner tapas: offerings of breath, sense-objects, and ego into the inner fire of Rudra so that impurities and bonds are burned away.