देवैर्विष्णोः शरणागमनम्—शिवलिङ्गस्थापनं, शिवसहस्रनामस्तवः, सुदर्शनचक्रप्रदानं च
योगी योग्यो महारेताः सिद्धः सर्वादिर् अग्निदः वसुर्वसुमनाः सत्यः सर्वपापहरो हरः
yogī yogyo mahāretāḥ siddhaḥ sarvādir agnidaḥ vasurvasumanāḥ satyaḥ sarvapāpaharo haraḥ
祂是瑜伽行者,恒住于瑜伽;亦是以瑜伽所当证得之主。祂为摩诃热多(Mahāretāḥ),具无尽神圣威能;为悉地者(Siddha),为万有之初因。祂赐予阿耆尼(Agni,圣火及其力),为真实之财富(Vasu),亦为慈善之心(Vasumanas)。祂即真理,能除一切罪垢;祂是诃罗(Hara),夺去束缚之大主。
Suta Goswami (narrating Shiva Sahasranama to the sages of Naimisharanya)
It presents Shiva’s liturgical names used in Linga-puja: as the supreme Yogi and the remover of sin and bondage (Hara), it frames worship as purification of the pashu (soul) by surrender to the Pati.
Shiva is portrayed as Satya (ultimate Reality) and Sarvādi (the source of all), simultaneously immanent as Agnida (bestowing sacred fire/energy) and transcendent as Siddha (ever-perfect), who removes pāpa and ultimately pāśa.
The verse highlights Yoga-oriented devotion: Shiva is both Yogī (the archetype of yogic mastery) and Yogya (the proper object of yogic realization), implying Pashupata-aligned practice where inner discipline and Linga worship converge toward liberation.