Shloka 125

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

अहिर्बुध्न्यो निरृतिश् च चेकितानो हली तथा अजैकपाच्च कापाली शं कुमारो महागिरिः

Transliteration

ahirbudhnyo nirṛtiś ca cekitāno halī tathā ajaikapācca kāpālī śaṃ kumāro mahāgiriḥ

Translation

أهيربودهنيا (Ahirbudhnya)؛ نيررتي (Nirṛti)؛ تشيكيتانا (Cekitāna)؛ هَلي (Halī)؛ أجا-إيكاباد (Ajaikapād)؛ كابالي (Kāpālī)؛ شَم (Śaṃ)؛ كُمارا (Kumāra)؛ ومهاگِري (Mahāgiri)—هذه أيضًا تُتلى كألقابٍ وتجليات ضمن الألف اسم المقدّس لرودرا، مُظهِرةً الربّ (Pati) قدرةً متعددة الأشكال تُخضع الباشا (pāśa) وتَحمي الأرواح المقيّدة (paśu).

Word by Word

• अहिर्बुध्न्यः: Ahirbudhnya (the Serpent-of-the-depths, a Rudra-form)

• निरृतिः: Nirṛti (lord of dissolution/calamity

• च: and

• चेकितानः: Cekitāna (the vigilant/aware one

• हली: Halī (the wielder of the plough/strong bearer

• तथा: also

• अजैकपात्: Ajaikapād (the one-footed Unborn

• च: and

• कापाली: Kāpālī (the skull-bearer ascetic

• शम्: Śam (auspicious peace/benediction

• कुमारः: Kumāra (the youthful/divine one

• महागिरिः: Mahāgiri (the great mountain

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Rudra)
• Ahirbudhnya
• Nirṛti
• Ajaikapād
• Kāpālī
• Kumāra

FAQs

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

It functions as a segment of the Shiva-Sahasranama used in Linga-pūjā and japa: by reciting these Rudra-epithets, the worshipper aligns the paśu (individual soul) with Pati (Shiva) and seeks release from pāśa (bondage) through Shiva’s many protective and transformative powers.

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

By listing diverse names—from fierce (Nirṛti, Kāpālī) to auspicious (Śaṃ) and cosmic-Vedic (Ajaikapād)—the verse presents Shiva-tattva as one Lord appearing in multiple modes: dissolver of impurity, guardian of order, and bestower of peace, while remaining the single supreme Pati.

What ritualistic or Yogic practice is highlighted here?

Sahasranāma-japa as part of Shiva/Linga worship is implied; in a Pāśupata sense, disciplined recitation with devotion and inner vigilance (smaraṇa) supports purification of mala and loosening of pāśa, preparing the paśu for Shiva’s grace (anugraha).