Shloka 69

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

शृगालरूपः सर्वार्थो मुण्डः सर्वशुभङ्करः सिंहशार्दूलरूपश् च गन्धकारी कपर्द्यपि

Transliteration

śṛgālarūpaḥ sarvārtho muṇḍaḥ sarvaśubhaṅkaraḥ siṃhaśārdūlarūpaś ca gandhakārī kapardyapi

Translation

يتخذُ هيئةَ ابنِ آوى؛ وهو معنى المقاصد كلّها وغايتها. هو الزاهدُ محلوقُ الرأس، وواهبُ كلِّ البركات. ويتخذُ هيئةَ الأسدِ والنمر؛ وهو صانعُ العطر؛ وهو «كَبَرْدي» (Kapardī)، ربُّ الخُصلِ الملبّدة الملتفّة.

Word by Word

• शृगाल-रूपः: one whose form is a jackal

• सर्व-अर्थः: the essence/meaning of all aims (dharma-artha-kāma-mokṣa) and all realities

• मुण्डः: the shaven-headed/tonsured ascetic, also the skull-bearing renunciant

• सर्व-शुभं-करः: maker of all auspiciousness

• सिंह-शार्दूल-रूपः: one whose form is lion and tiger

• च: and

• गन्ध-कारी: producer/bestower of fragrance, perfumer

• कपर्दी: the matted-haired Lord (with kaparda-like coiled locks)

• अपि: also/indeed

Speaker

Suta Goswami (narrating Shiva Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It supports Linga-upāsanā by affirming Shiva as Sarvārtha—the inner meaning of every aim—so worship of the Linga is presented as worship of the one Pati who grants all auspicious outcomes and ultimately moksha.

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

Shiva-tattva is shown as unlimited and sovereign: He freely manifests as diverse forms (jackal, lion, tiger) while remaining the single auspicious Reality who is the goal behind all human pursuits—transcending pasha (bondage) and guiding the pashu (soul) to liberation.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly points to Pashupata-style contemplation and japa of the Sahasranama: meditating on Shiva’s many forms and epithets to dissolve limited identity (pashu-bhāva) and align the practitioner with the auspicious Pati through Linga-pūjā and mantra.