Shloka 120

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

गन्धर्वो ह्यदितिस्तार्क्ष्यो ह्य् अविज्ञेयः सुशारदः परश्वधायुधो देवो ह्य् अर्थकारी सुबान्धवः

Transliteration

gandharvo hyaditistārkṣyo hy avijñeyaḥ suśāradaḥ paraśvadhāyudho devo hy arthakārī subāndhavaḥ

Translation

അവൻ ഗന്ധർവ്വസ്വരൂപൻ, അദിതിപോലെ അനന്തൻ, താർക്ഷ്യനെപ്പോലെ വേഗവാൻ; അവിജ്ഞേയൻ, സുശാരദൻ, പരമ വിവേകി. പരശു ആയുധധാരിയായ ദേവൻ; അർത്ഥകാരി, സുബാന്ധവൻ।

Word by Word

• गन्धर्वः: celestial musician/presiding genius of divine song

• अदितिः: the unbounded, infinite (Aditi-like all-pervasiveness)

• तार्क्ष्यः: Garuda/Tārkṣya

• अविज्ञेयः: unknowable, beyond ordinary cognition

• सुशारदः: very learned, discerning, perfectly wise

• परश्वध-आयुधः: whose weapon is the axe

• देवः: shining Lord, deity

• अर्थकारी: accomplisher of purpose/meaning, bestower of right ends (artha)

• सुबान्धवः: good/noble relative, benevolent friend to all

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Garuda (Tarkshya)
• Aditi

FAQs

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

As a Sahasranama-style praise, it supports Linga-puja by fixing the devotee’s mind on Shiva as Pati—both immanent (Aditi, Deva) and transcendent (Avijneya)—so the pashu (soul) loosens pasha (bondage) through mantra and bhakti.

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

Shiva-tattva is shown as simultaneously knowable through His functions (arthakari, benevolent protector) and ultimately beyond grasp (avijneya), indicating the Lord surpasses intellect while still guiding beings toward right artha and liberation.

What ritualistic or Yogic practice is highlighted here?

Recitation of Shiva’s names (nama-japa) as an upaya: in Pashupata-oriented devotion, repeated contemplation of these epithets purifies cognition and turns the pashu toward direct dependence on Pati.