Shloka 102

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

Devanagari script

आत्मभूर् अनिरुद्धो ऽत्रिज्ञानमूर्तिर् महायशाः लोकचूडामणिर्वीरः चण्डसत्यपराक्रमः

Transliteration

ātmabhūr aniruddho 'trijñānamūrtir mahāyaśāḥ lokacūḍāmaṇirvīraḥ caṇḍasatyaparākramaḥ

Translation

祂是自生者（Ātmabhū），亦是不可阻者（Aniruddha）；祂之形相即是超越三重局限的智慧。祂威德广大，为诸世界之顶髻宝珠——英勇、峻烈，以真理为基而力用不移。

Word by Word

• आत्मभूः: self-born, self-existent

• अनिरुद्धः: unrestrained, irresistible, unconquerable

• त्रिज्ञानमूर्तिः: whose embodiment is triadic/transcendent knowledge (beyond the triple divisions)

• महायशाः: of great fame/glory

• लोकचूडामणिः: crest-jewel/ornament of the worlds

• वीरः: heroic, valiant

• चण्ड: fierce, formidable

• सत्य: truth, righteousness

• पराक्रमः: prowess, valor, mighty power

Speaker

Suta Goswami (reciting the Shiva Sahasranama within the Linga Purana narrative)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as svayambhū (self-existent) and lokacūḍāmaṇi (the world’s crown-jewel), supporting Linga worship as devotion to the uncaused Pati who stands prior to all manifested forms.

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

Shiva is presented as aniruddha—unconquerable—and as jñānamūrti, the very embodiment of liberating knowledge that transcends triadic limitations, revealing Him as Pati who can cut Pāśa and uplift the Paśu.

What ritualistic or Yogic practice is highlighted here?

The verse supports nāma-japa and dhyāna in Pāśupata-oriented contemplation: meditating on Shiva as self-born, truth-powered, and irresistible, to dissolve bondage (pāśa) through knowledge (jñāna).