Shloka 156

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

पवित्रं त्रिमधुर्मन्त्रः कनिष्ठः कृष्णपिङ्गलः ब्रह्मदण्डविनिर्माता शतघ्नः शतपाशधृक्

Transliteration

pavitraṃ trimadhurmantraḥ kaniṣṭhaḥ kṛṣṇapiṅgalaḥ brahmadaṇḍavinirmātā śataghnaḥ śatapāśadhṛk

Translation

御身は至上の浄化者、甘美が三重なるマントラである。御身は「最も若き者」、黒褐の色を帯びる御方。ブラフマーの権威の杖を造る者、百の敵を討つ者、百の縛を携える者—パーシャ（縛索）によりパシュ（縛られた魂）を縛るが、パティとして束縛からの解脱をも授ける。

Word by Word

• पवित्रम्: the purifier, supremely holy

• त्रिमधुः: threefold-sweet (triple nectar-like)

• मन्त्रः: mantra, sacred formula/embodied sacred sound

• कनिष्ठः: the youngest, the most subtle/innermost

• कृष्णपिङ्गलः: dark and tawny-hued, of dusky-golden complexion

• ब्रह्मदण्डविनिर्माता: maker of Brahmā’s daṇḍa (rod of discipline/authority)

• शतघ्नः: slayer of a hundred, destroyer of many enemies/obstacles

• शतपाशधृक्: bearer of a hundred nooses/bonds (pāśas)

Speaker

Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahma

FAQs

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

It frames Shiva as Pavitra (the purifier) and Mantra (embodied sacred sound), indicating that Linga-puja is fundamentally a mantra-centered purification where the devotee (pashu) approaches Pati for cleansing and upliftment.

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

It presents Shiva as Pati who governs both discipline and grace: He bears pāśa (bonds) to regulate embodied souls and also destroys obstacles, implying sovereign mastery over bondage and liberation.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa and inner purification are implied: Shiva is called “Mantra” and “Purifier,” aligning with Pashupata-oriented practice where disciplined conduct (daṇḍa) and mantra lead the pashu toward release from pāśa.