Shloka 117

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

भस्मशायी भस्मगोप्ता भस्मभूततनुर्गणः आगमश् च विलोपश् च महात्मा सर्वपूजितः

Transliteration

bhasmaśāyī bhasmagoptā bhasmabhūtatanurgaṇaḥ āgamaś ca vilopaś ca mahātmā sarvapūjitaḥ

Translation

هو الذي يضطجع على الرماد المقدّس؛ حارس الرماد؛ والذي تبدو جموعه (الغاṇa) كأن أجسادها من رماد؛ وهو عينُ الآغَما، أي التعاليم الشيفية الموحى بها، وهو أيضًا المُذيب الذي يردّ كلَّ شيء إلى ذاته؛ ذو النفس العظيمة، المعبود من الجميع.

Word by Word

• भस्मशायी: one who reclines in/with sacred ash

• भस्मगोप्ता: protector/guardian of sacred ash

• भस्मभूततनुः: whose body is (as if) made of ash

• गणः: host, attendant troop (Ganas)

• आगमः: revelation, authoritative Shaiva scripture

• च: and

• विलोपः: disappearance, dissolution, withdrawal

• महात्मा: great-souled, supremely exalted being

• सर्वपूजितः: worshipped by all

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It identifies Shiva as the Lord of vibhuti (sacred ash) and as the very authority of Agama—implying that Linga-puja is grounded in revealed Shaiva ritual and culminates in inner renunciation and purification.

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

Shiva is shown as Pati: the transcendent ground who both reveals the path (Agama) and withdraws the cosmos (vilopa); ash symbolizes the end-state of all pasha-bound forms, while He remains the ever-worshipful Mahatma.

What ritualistic or Yogic practice is highlighted here?

The verse points to bhasma-dharana (wearing sacred ash) and the Pashupata-oriented discipline of vairagya—contemplating dissolution of the body-world into ash while adhering to Agamic Shiva-upasana.