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Shloka 135

देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च

वरशीलो वरतुलो मानो मानधनो मयः ब्रह्मा विष्णुः प्रजापालो हंसो हंसगतिर्यमः

varaśīlo varatulo māno mānadhano mayaḥ brahmā viṣṇuḥ prajāpālo haṃso haṃsagatiryamaḥ

祂德行至善、形相圆满;祂即是尊荣本身,亦是尊者之真实财富。祂为奇妙大能,衡量而显现一切。祂即梵天与毗湿奴,护持众生;祂是“汉萨”(Haṃsa,清净超越之真我),亦是汉萨之行道,并且是阎摩——公正的法度裁定者,制御并引导一切有情。

वरशीलःof noble character, virtuous in nature
वरशीलः:
वरतुलःperfectly balanced/proportioned, supremely well-formed
वरतुलः:
मानःhonor, dignity, the principle of right measure
मानः:
मानधनःwhose wealth is honor / the treasure of the honorable
मानधनः:
मयःconsisting of māyā/power of manifestation, wondrously formative
मयः:
ब्रह्माBrahmā (creative function)
ब्रह्मा:
विष्णुःViṣṇu (preserving function)
विष्णुः:
प्रजापालःprotector of creatures, guardian of subjects
प्रजापालः:
हंसःHaṃsa—pure Self, supreme Paramātman
हंसः:
हंसगतिःthe path/movement/state of the Haṃsa, the way of liberated consciousness
हंसगतिः:
यमःYama—restrainer, righteous governor, inner discipline.
यमः:

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

S
Shiva
B
Brahma
V
Vishnu
Y
Yama

FAQs

It frames the Linga as the one Pati who performs all cosmic roles—creation, preservation, and righteous governance—so worship is directed to the single Supreme Reality behind all divine functions.

Shiva is presented as the all-inclusive Lord: He is simultaneously Brahmā and Viṣṇu (cosmic functions) and Yama (moral order), while also being Haṃsa—the pure, transcendent Self that grants the liberated state (haṃsa-gati).

The phrase “haṃsa” and “haṃsa-gati” points to Pashupata-oriented inner discipline—steady restraint (yama) and meditative ascent toward the pure Self—supported by Linga-puja as devotion to the Pati who releases the pashu from pasha.