देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
वसुश्रवाः कव्यवाहः प्रतप्तो विश्वभोजनः जर्यो जराधिशमनो लोहितश् च तनूनपात्
vasuśravāḥ kavyavāhaḥ pratapto viśvabhojanaḥ jaryo jarādhiśamano lohitaś ca tanūnapāt
祂是婆苏施罗婆(Vasuśravā),名闻如宝藏;是迦毗耶婆诃(Kavyavāha),将供献送达祖灵者;是炽燃者(Pratप्तa),烈焰灼然;是普世养育者(Viśvabhojana),滋养整个宇宙。祂又是古老者(Jarya);是息除衰朽与老迈者(Jarādhiśamana);是赤辉之主(Lohita),火光赫奕;亦是自体而生之火(Tanūnapāt),从自身本性中涌现。
Suta Goswami (narrating Shiva’s names within the Linga Purana’s Sahasranama section)
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.
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.
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.