Shloka 117

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

भस्मशायी भस्मगोप्ता भस्मभूततनुर्गणः आगमश् च विलोपश् च महात्मा सर्वपूजितः

Transliteration

bhasmaśāyī bhasmagoptā bhasmabhūtatanurgaṇaḥ āgamaś ca vilopaś ca mahātmā sarvapūjitaḥ

Translation

聖なる灰の上に横たわり、灰を守護し、眷属ガナがあたかも灰の身を帯びる御方。御自らがアーガマ（啓示されたシヴァの教え）であり、また万有を己に収めて溶解させる帰滅者。大いなる霊魂にして、すべてに礼拝される。

Word by Word

• भस्मशायी: one who reclines in/with sacred ash

• भस्मगोप्ता: protector/guardian of sacred ash

• भस्मभूततनुः: whose body is (as if) made of ash

• गणः: host, attendant troop (Ganas)

• आगमः: revelation, authoritative Shaiva scripture

• च: and

• विलोपः: disappearance, dissolution, withdrawal

• महात्मा: great-souled, supremely exalted being

• सर्वपूजितः: worshipped by all

Speaker

Suta Goswami (narrating Shiva-names to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It identifies Shiva as the Lord of vibhuti (sacred ash) and as the very authority of Agama—implying that Linga-puja is grounded in revealed Shaiva ritual and culminates in inner renunciation and purification.

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

Shiva is shown as Pati: the transcendent ground who both reveals the path (Agama) and withdraws the cosmos (vilopa); ash symbolizes the end-state of all pasha-bound forms, while He remains the ever-worshipful Mahatma.

What ritualistic or Yogic practice is highlighted here?

The verse points to bhasma-dharana (wearing sacred ash) and the Pashupata-oriented discipline of vairagya—contemplating dissolution of the body-world into ash while adhering to Agamic Shiva-upasana.