Shloka 123

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

राक्षसघ्नो ऽथ कामारिर् महादंष्ट्रो महायुधः लम्बितो लम्बितोष्ठश् च लम्बहस्तो वरप्रदः

Transliteration

rākṣasaghno 'tha kāmārir mahādaṃṣṭro mahāyudhaḥ lambito lambitoṣṭhaś ca lambahasto varapradaḥ

Translation

هو قاتلُ الرّاكشاسا، وعدوُّ كاما؛ ذو الأنياب العظيمة والسلاح الجليل. هو السامي، طويلُ الشفتين طويلُ الذراعين—واهِبُ النِّعَم والبركات.

Word by Word

• राक्षसघ्नः: slayer of demons

• अथ: and then/also

• कामारिः: enemy of Kāma (the god of desire)

• महादंष्ट्रः: having great fangs

• महायुधः: possessing great weapons/war-gear

• लम्बितः: tall/lofty/pendant-like (the exalted One)

• लम्बितोष्ठः: long-lipped

• च: and

• लम्बहस्तः: long-armed

• वरप्रदः: giver of boons

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Kama

FAQs

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

It frames the Linga’s Lord (Pati) as both protector and benefactor—destroying demonic forces and desire-bound tendencies, while granting boons to the devotee who approaches the Linga with surrender.

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

Shiva is shown as the transcendent Pati who subdues kama (a key pasha/bond) and annihilates adharmic forces, yet remains compassionate as varaprada—freely granting grace that leads the pashu toward liberation.

What ritualistic or Yogic practice is highlighted here?

The verse points to desire-conquest as Pashupata discipline: worship of Shiva (especially in Linga-puja) with restraint and inner detachment, seeking boons aligned with dharma and moksha rather than sense-driven kama.