Shloka 139

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

गान्धारश् च सुरापश् च तापकर्मरतो हितः महाभूतो भूतवृतो ह्य् अप्सरोगणसेवितः

Transliteration

gāndhāraś ca surāpaś ca tāpakarmarato hitaḥ mahābhūto bhūtavṛto hy apsarogaṇasevitaḥ

Translation

هو غاندھارا؛ وهو أيضاً شاربُ السُّرا—فبرحمته يقبل حتى ما يُقدَّم في الجهل. هو مواظبٌ على التنسّك والرياضات، دائمُ الإحسان. وهو مهابهوتا—حقيقةُ العنصرِ العظيم، تحيط به جموعُ الكائنات، وتخدمه جماعاتُ الأبساراس.

Word by Word

• गान्धारः (gāndhāraḥ): Gāndhāra (a name/epithet

• च (ca): and

• सुरापः (surāpaḥ): drinker of surā (one who accepts all offerings)

• च (ca): and

• तापकर्मरतः (tāpakarmarataḥ): devoted to tapas/austerity and ascetic observances

• हितः (hitaḥ): benevolent, welfare-bringing

• महाभूतः (mahābhūtaḥ): the Great Being / great elemental principle

• भूतवृतः (bhūtavṛtaḥ): encircled by bhūtas (spirits/beings), attended by his gaṇas

• हि (hi): indeed

• अप्सरोगणसेवितः (apsarogaṇasevitaḥ): served/attended by groups of Apsarās

Speaker

Suta Goswami (narrating Shiva’s epithets to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Bhutas
• Apsaras

FAQs

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

It frames Shiva as the all-accepting Pati who receives offerings even when the pashu (bound soul) is imperfect, emphasizing that Linga-puja is purified by Shiva’s grace and sustained by tapas and welfare (hita).

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

Shiva is portrayed as Mahābhūta—the transcendent ground of the elements—yet immanent as the Lord of gaṇas and beings, showing His sovereignty over both subtle spirits (bhūtas) and celestial attendants (apsarās).

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity/discipline) is highlighted: in Pāśupata orientation it signifies sustained inner purification that loosens pāśa (bondage) so the pashu may turn toward the Pati through steady worship.