Shloka 124

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

बाहुस्त्वनिन्दितः सर्वः शङ्करो ऽथाप्यकोपनः अमरेशो महाघोरो विश्वदेवः सुरारिहा

Transliteration

bāhustvaninditaḥ sarvaḥ śaṅkaro 'thāpyakopanaḥ amareśo mahāghoro viśvadevaḥ surārihā

Translation

御身は剛き腕を持ち、あらゆる点で非難なき御方。御身はシャンカラにして、しかも常に怒りを離れる。御身は不死なる者たちの主、束縛と無明に対する大いなる畏怖、全宇宙の神、そしてデーヴァの敵を討つ者である。

Word by Word

• bāhuḥ: the mighty-armed one

• tu: indeed/also

• aninditaḥ: blameless, beyond reproach

• sarvaḥ: all, the all-pervading

• śaṅkaraḥ: Śaṅkara, the beneficent one who bestows auspiciousness

• atha api: and also/yet

• akopanaḥ: not prone to anger, tranquil

• amareśaḥ: lord of the immortals (devas)

• mahāghoraḥ: exceedingly terrible (to evil and to bondage)

• viśvadevaḥ: god of the universe, the cosmic deity

• surārihā: destroyer of the foes of the devas

Speaker

Suta Goswami (narrating Shiva’s names within the Linga Purana tradition)

Characters & Entities

• Shiva
• Devas

FAQs

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

It supports Linga-upāsanā by presenting Shiva as Viśvadeva (universal Lord) and Śaṅkara (giver of auspiciousness), affirming that worship of the Linga is worship of the all-pervading Pati who removes inauspiciousness and bondage.

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

Shiva is shown as simultaneously gentle and beneficent (Śaṅkara, akopana) and awe-inspiring (mahāghora): tranquil in essence, yet terrible to ignorance and pasha—revealing the Siddhāntic vision of Pati as both gracious and the destroyer of impurity.

What ritualistic or Yogic practice is highlighted here?

The verse functions as nāma-japa/stotra within Shiva-sahasranāma recitation; such disciplined repetition is aligned with Pāśupata-oriented devotion where remembrance of Pati weakens pasha and steadies the pashu toward liberation.