Shloka 36

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

उन्मत्तवेषश् चक्षुष्यो दुर्वासाः स्मरशासनः दृढायुधः स्कन्दगुरुः परमेष्ठी परायणः

Transliteration

unmattaveṣaś cakṣuṣyo durvāsāḥ smaraśāsanaḥ dṛḍhāyudhaḥ skandaguruḥ parameṣṭhī parāyaṇaḥ

Translation

Ngài khoác dáng vẻ cuồng si thần thánh; chính là thị kiến cát tường; hiện thân như hiền thánh Durvāsā; Đấng trừng phạt Kāma; kiên cố trong vũ khí và ý chí; bậc Đạo Sư của Skanda; Đấng Tối Thượng an bài; và là Nơi Nương Tựa rốt ráo của muôn loài.

Word by Word

• unmatta-veṣaḥ: one whose attire is (like) divine madness, the ecstatic ascetic

• cakṣuṣyaḥ: beneficent to the eyes, giver of auspicious vision

• durvāsāḥ: (like) Sage Durvāsā, the fierce tapasvin

• smara-śāsanaḥ: punisher of Smara (Kāma), he who burnt desire

• dṛḍha-āyudhaḥ: he whose weapon is firm/unyielding, steadfastly armed

• skanda-guruḥ: teacher/preceptor of Skanda (Kārttikeya)

• parameṣṭhī: the supreme establisher/ordainer, highest ruler

• parāyaṇaḥ: the highest goal/refuge, ultimate resort.

Speaker

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Durvasa
• Kama (Smara)
• Skanda (Kartikeya)

FAQs

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

These names frame Shiva as the supreme Pati (Lord) and parāyaṇa (final refuge), guiding the devotee’s Linga-puja from outward ritual to inner surrender, where the Linga signifies the highest ground of refuge beyond all supports.

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

Shiva-tattva is shown as transcendent and paradoxical: outwardly ‘unmattaveṣa’ (beyond social norms), yet inwardly the pure seer (‘cakṣuṣya’). As ‘smaraśāsana’ he subdues kāma (desire), loosening pāśa (bondage) around the paśu (soul), revealing Shiva as Pati and the supreme ordainer (‘parameṣṭhī’).

What ritualistic or Yogic practice is highlighted here?

The key yogic takeaway is desire-conquest (kāma-nigraha) implied by ‘smaraśāsanaḥ’: in Pāśupata-oriented sādhanā, Linga-dhyāna with vairāgya and restraint burns reactive craving, making the mind fit for शिव-समाधि (Shiva-centered absorption).