Shloka 129

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

बलवांश्चोपशान्तश् च पुराणः पुण्यकृत्तमः क्रूरकर्ता क्रूरवासी तनुरात्मा महौषधः

Transliteration

balavāṃścopaśāntaś ca purāṇaḥ puṇyakṛttamaḥ krūrakartā krūravāsī tanurātmā mahauṣadhaḥ

Translation

Er ist mächtig und vollkommen still; der Uralte (Purāṇa), der höchste Vollbringer von Verdienst. Er ist der strenge Ordner und der, der unter dem Strengen weilt; in seinem Wesen subtil; und Er ist das Große Heilmittel, das die Fessel des paśa von der Seele löst.

Word by Word

• बलवान् (balavān): mighty, powerful

• च (ca): and

• उपशान्तः (upaśāntaḥ): fully pacified, utterly tranquil

• पुराणः (purāṇaḥ): the Ancient One, primordial

• पुण्यकृत्तमः (puṇyakṛttamaḥ): the supreme doer/bestower of merit

• क्रूरकर्ता (krūrakartā): stern maker/ordainer (of discipline, karma’s retribution)

• क्रूरवासी (krūravāsī): dweller among the stern/terrible (in cremation-grounds

• तनुरात्मा (tanurātmā): subtle-essenced Self, one whose nature is fine/attenuated

• महौषधः (mahauṣadhaḥ): the Great Medicine, supreme healer

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 teaches the devotee to worship the Linga as both balavān (all-powerful Pati) and upaśānta (supremely serene), recognizing that Shiva’s grace is the mahauṣadha—the remedy that removes the paśu’s bondage (pāśa) through purification and right discipline.

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

Shiva-tattva is shown as paradoxically complete: ancient and eternal (purāṇa), the highest source of merit (puṇyakṛttama), both stern in upholding karmic order (krūrakartā) and inwardly subtle and transcendent (tanurātmā), ultimately healing and liberating.

What ritualistic or Yogic practice is highlighted here?

The verse implies Pāśupata discipline: accepting Shiva’s “stern” purifying governance while cultivating inner tranquility; in practice this aligns with Linga-pūjā, japa of the Sahasranāma, and yogic attenuation of ego (tanutva) so the paśu becomes fit for Shiva’s healing grace (mahauṣadha).