Shloka 90

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

महेन्द्रो दुर्भरः सेनी यज्ञाङ्गो यज्ञवाहनः पञ्चब्रह्मसमुत्पत्तिर् विश्वेशो विमलोदयः

Transliteration

mahendro durbharaḥ senī yajñāṅgo yajñavāhanaḥ pañcabrahmasamutpattir viśveśo vimalodayaḥ

Translation

Ngài là Mahendra, quyền lực vương giả tối thượng; Đấng bất khả chiến bại, không ai khuất phục; vị thống lĩnh các đạo binh. Ngài chính là chi phần của tế lễ và là Đấng mang vác, chuyên chở tế lễ. Từ Ngài phát sinh Ngũ Phạm—năm phương diện thánh của Śiva. Ngài là Viśveśa, Chúa tể vũ trụ, sự hiển lộ tinh khiết, vô cấu trong buổi bình minh.

Word by Word

• महेन्द्रः: Mahendra, supreme lordly power

• दुर्भरः: unassailable, hard to conquer

• सेनी: leader of armies/hosts (commander)

• यज्ञाङ्गः: a limb/constituent of yajña (sacrifice)

• यज्ञवाहनः: bearer/conveyor of yajña (who carries the offering/ritual to fruition)

• पञ्चब्रह्मसमुत्पत्तिः: source/origin of the fivefold Brahman (Pañcabrahma aspects of Śiva)

• विश्वेशः: Lord of the universe

• विमलोदयः: stainless/pure arising, immaculate manifestation

Speaker

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

Characters & Entities

• Shiva

FAQs

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

By naming Śiva as Viśveśa and Vimalodaya, the verse frames the Liṅga as the pure, universal presence of the Pati—worship of the Liṅga is thus worship of the stainless source from whom sacred power and revelation arise.

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

It presents Śiva-tattva as sovereign and unconquerable (Durbhara), cosmic governor (Mahendra, Senī), immanent in Vedic order (Yajñāṅga) yet transcendent as the very power that ‘carries’ yajña to fulfillment (Yajnavāhana), and as the source of Pañcabrahma—the fivefold revelatory aspects of Śiva.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes yajña-oriented Śaiva worship: offering into ritual with the understanding that Śiva Himself is both the structure of the rite (yajñāṅga) and the inner conveyor of its efficacy (yajñavāhana); in Pāśupata spirit, this supports disciplined worship that dissolves pāśa (bondage) and turns the paśu (soul) toward the Pati.