Shloka 149

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

बहुमालो महामालः शिपिविष्टः सुलोचनः विस्तारो लवणः कूपः कुसुमाङ्गः फलोदयः

Transliteration

bahumālo mahāmālaḥ śipiviṣṭaḥ sulocanaḥ vistāro lavaṇaḥ kūpaḥ kusumāṅgaḥ phalodayaḥ

Translation

彼は多くの花鬘に飾られ、大いなる花鬘を戴く。あらゆる形相に遍入する者（シピヴィシュタ）、麗しき眼をもつ者。彼は無限の広がり、味わいと精髄、万物が汲み出される井泉の源。彼の肢体は吉祥の花のごとく、諸々の行いの果の成就は彼より生ず。

Word by Word

• बहुमालः: one adorned with many garlands

• महामालः: wearer of the great garland (supreme ornamented Lord)

• शिपिविष्टः: the all-pervading one who has entered/inhabits all forms

• सुलोचनः: the beautiful-eyed, gracious seer

• विस्तारः: the vast expanse, the all-extended reality

• लवणः: savour/essence, also the one who gives ‘taste’ (rasa) to existence

• कूपः: well/spring, the source from which beings draw

• कुसुमाङ्गः: flower-limbed, whose form is auspicious and fragrant with purity

• फलोदयः: the arising of fruits (karmic results), the bestower of fruition

Speaker

Suta Goswami (narrating the 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 functions as a set of Sahasranama epithets to be recited in Linga-puja, affirming the Linga as the all-pervading Pati and the auspicious source from whom devotees draw grace, like water from a well (kūpaḥ).

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

Shiva is portrayed as both transcendent vastness (vistāra) and immanent pervasion (śipiviṣṭaḥ), the compassionate seer (sulocanaḥ) who governs the maturation of karma into fruits (phalodayaḥ) for the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Sahasranama-japa as part of Linga-archana is implied: repeated naming purifies pasha (bondage) and aligns the pashu with Pati through devotion and contemplative remembrance central to Pashupata-oriented worship.