Shloka 153

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

करस्थाली कपाली च ऊर्ध्वसंहननो युवा यन्त्रतन्त्रसुविख्यातो लोकः सर्वाश्रयो मृदुः

Transliteration

karasthālī kapālī ca ūrdhvasaṃhanano yuvā yantratantrasuvikhyāto lokaḥ sarvāśrayo mṛduḥ

Translation

御手に棕櫚葉の鉢を持ち、髑髏を印として戴く。姿は端正に立ち、常に若々しく、ヤントラとタントラの主として名高い。御身こそ世界そのものであり、万有の帰依処、恩寵において柔和なる御方である。

Word by Word

• करस्थाली: one who holds a bowl (alms-vessel) in the hand

• कपाली: the skull-bearer (wearer of a kapāla)

• च: and

• ऊर्ध्वसंहननः: one whose frame is upright/lofty and well-knit

• युवा: ever-youthful

• यन्त्रतन्त्रसुविख्यातः: highly renowned in yantra and tantra (esoteric disciplines and ritual technologies)

• लोकः: the world / the indwelling cosmic order

• सर्वाश्रयः: the support and refuge of all beings

• मृदुः: gentle, tender, compassionate

Speaker

Suta Goswami (narrating a Shaiva stuti/namāvali within the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as both ascetic and cosmic: the skull and alms-bowl signify renunciation, while “refuge of all” affirms that Linga worship approaches Him as Pati—the ultimate support who grants grace to bound souls (pashus).

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

Shiva is portrayed as simultaneously transcendent (kapālī, the great renouncer) and immanent (“the world,” the all-support). This aligns with Shaiva Siddhanta’s vision of Pati as compassionate and accessible, yet sovereign over all.

What ritualistic or Yogic practice is highlighted here?

The verse points to Shiva’s mastery of yantra-tantra—suggesting mantra-yantra based worship, disciplined sadhana, and Pashupata-aligned ritual technologies used to loosen pasha (bondage) and seek His gentle anugraha (grace).