Shloka 76

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

अमर्षणो मर्षणात्मा यज्ञहा कामनाशनः दक्षहा परिचारी च प्रहसो मध्यमस् तथा

Transliteration

amarṣaṇo marṣaṇātmā yajñahā kāmanāśanaḥ dakṣahā paricārī ca prahaso madhyamas tathā

Translation

তিনি অমর্ষণ, তবু মর্ষণাত্মা—ক্ষমাশীল স্বভাব; অহংপ্রসূত যজ্ঞের সংহারক, কামনার নাশক। দক্ষের দম্ভহন্তা, সর্বত্র পরিচর্যাকারী, প্রহাস-দীপ্ত, এবং মধ্যম—সমত্বে প্রতিষ্ঠিত।

Word by Word

• अमर्षणः: one who does not tolerate affront to dharma

• मर्षणात्मा: whose essence is patient forbearance

• यज्ञहा: destroyer/overruler of (misdirected) sacrifice

• कामनाशनः: destroyer of desires/cravings

• दक्षहा: slayer of Dakṣa (i.e., destroyer of Dakṣa’s arrogance)

• परिचारी: one who moves about, attendant and pervading guardian

• प्रहसः: the bright laugher, blissful one

• मध्यमः: the middle one, the balanced center

• तथा: and also/likewise

Speaker

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

Characters & Entities

• Shiva
• Daksha

FAQs

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

It presents Shiva as the Linga-Pati who accepts worship not as mere ritual display, but as inward surrender—destroying egoic sacrifice and purifying desire so the worshipper (paśu) is freed from pāśa.

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

Shiva-tattva is shown as paradoxically complete: fierce toward adharma yet inherently patient, correcting distorted religiosity (yajña) and establishing the balanced “middle” state where bondage is dissolved by grace.

What ritualistic or Yogic practice is highlighted here?

The implied practice is Pāśupata-oriented purification: converting outer yajña into inner discipline—restraint of craving (kāma-nāśa), humility, and meditative balance (madhyama-bhāva) in Linga-pūjā.