Shloka 154

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

मुण्डो विरूपो विकृतो दण्डी कुण्डी विकुर्वणः वार्यक्षः ककुभो वज्री दीप्ततेजाः सहस्रपात्

Transliteration

muṇḍo virūpo vikṛto daṇḍī kuṇḍī vikurvaṇaḥ vāryakṣaḥ kakubho vajrī dīptatejāḥ sahasrapāt

Translation

Ia Yang Berkepala Gundul, berwujud beraneka dan berubah-ubah; pemegang tongkat, pemilik mangkuk, yang bebas mengambil rupa-rupa penampakan. Pandangannya sejuk laksana air; penopang penjuru, pemegang vajra; cahayanya menyala, dan Ia Yang Seribu Kaki.

Word by Word

• मुण्डः: the shaven-headed/ascetic

• विरूपः: of diverse or nonconforming forms

• विकृतः: transformed, assuming altered forms

• दण्डी: staff-bearer (ascetic disciplinarian)

• कुण्डी: bearer of the kuṇḍikā/bowl or water-pot

• विकुर्वणः: one who manifests many appearances by divine power

• वार्यक्षः: water-eyed / whose vision is cool and purifying like water

• ककुभः: supporter of the directions/quarters

• वज्री: wielder of the vajra (irresistible power)

• दीप्ततेजाः: of blazing radiance

• सहस्रपात्: thousand-footed (all-pervading).

Speaker

Suta Goswami (narrating a Shiva-Sahasranama within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

This verse functions as a segment of Shiva-Sahasranama used in Linga-puja: by reciting these names, the devotee contemplates Shiva as Pati—ascetic, sovereign, and all-pervading—thereby loosening pasha (bondage) that binds the pashu (soul).

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

It presents Shiva as simultaneously nirguṇa in essence yet capable of vikurvaṇa—manifesting countless forms for grace; his blazing tejas and “thousand-footed” all-pervasion indicate lordship that transcends limited embodiment while sustaining all directions and worlds.

What ritualistic or Yogic practice is highlighted here?

Nama-japa within Linga-puja is implied: disciplined ascetic symbolism (daṇḍī, kuṇḍī) aligns with Pashupata-oriented practice where remembrance of Shiva’s names purifies cognition and supports inner restraint (yama/niyama) leading toward liberation.