Shloka 86

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

बन्धनस्तु सुरेन्द्राणां युधि शत्रुविनाशनः सखा प्रवासो दुर्वापः सर्वसाधुनिषेवितः

Transliteration

bandhanastu surendrāṇāṃ yudhi śatruvināśanaḥ sakhā pravāso durvāpaḥ sarvasādhuniṣevitaḥ

Translation

هو القيدُ (وهو أيضاً المُقيِّد) لسادة الآلهة؛ وفي ساحة القتال هو مُهلكُ الأعداء. هو الصديق، الساكن في الاعتزال المقدّس، الربّ عسيرُ المنال، والذي يوقّره جميعُ الصالحين ويلجأون إليه.

Word by Word

• bandhanaḥ: the Bond/Binder

• tu: indeed

• sura-indrāṇām: of the Indras/lords among the Devas

• yudhi: in battle

• śatru-vināśanaḥ: destroyer of enemies

• sakhā: friend

• pravāsaḥ: dwelling away/holy withdrawal (abiding beyond the world)

• durvāpaḥ: difficult to attain

• sarva-sādhu-niṣevitaḥ: served/resorted to by all sādhus

Speaker

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

Characters & Entities

• Shiva
• Devas

FAQs

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

It frames Shiva as both the transcendent goal (durvāpaḥ) and the intimate refuge (sakhā), teaching that Linga-upāsanā is simultaneously devotion and liberation—approaching Pati who alone can cut the pasha of bondage.

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

Shiva-tattva is shown as paradoxically immanent and transcendent: He governs even the Devas (bandhanaḥ surendrāṇām), protects dharma by destroying hostile forces (śatru-vināśanaḥ), and yet remains beyond ordinary reach (durvāpaḥ), known through the sādhus’ realization.

What ritualistic or Yogic practice is highlighted here?

The verse points to sādhus’ continual resort to Shiva (sarva-sādhu-niṣevitaḥ), implying disciplined upāsanā—japa/stotra of the Sahasranāma and Pāśupata-style vairāgya (pravāsaḥ as holy withdrawal) to approach the Hard-to-attain Lord.