Shloka 135

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

भूतालयो भूतपतिर् अहोरात्रो मलो ऽमलः वसुभृत् सर्वभूतात्मा निश्चलः सुविदुर् बुधः

Transliteration

bhūtālayo bhūtapatir ahorātro malo 'malaḥ vasubhṛt sarvabhūtātmā niścalaḥ suvidur budhaḥ

Translation

അവൻ ഭൂതാലയം—എല്ലാ ജീവികൾക്കും ആശ്രയം; അവൻ ഭൂതപതി—ഭൂതങ്ങളുടെ അധിപൻ. അവൻ അഹോരാത്രം; അവൻ മലവും അമലവും. അവൻ വസുഭൃത്, സർവ്വഭൂതാത്മാവ്; അവൻ നിശ്ചലൻ—സുവിദു ബുദ്ധന്മാർ വ്യക്തമായി അറിയുന്നവൻ।

Word by Word

• bhūta-ālayaḥ: abode/support of beings

• bhūta-patiḥ: Lord (Pati) of beings

• ahorātraḥ: day and night/time-cycle

• malaḥ: impurity/bondage (pāśa) as experienced in saṁsāra

• amalaḥ: stainless, beyond mala (pure Shiva-tattva)

• vasu-bhṛt: bearer of wealth/essences (vasus), sustainer

• sarva-bhūta-ātmā: inner Self of all beings

• niścalaḥ: unmoving, changeless

• su-viduḥ: well-known/clearly knowable

• budhaḥ: the wise/awakened knower

Speaker

Suta Goswami (narrating the Shiva-stuti/names tradition to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames the Linga as the living support and inner Self of all beings (bhūtālaya, sarvabhūtātmā), so worship is not merely external ritual but recognition of Shiva as the indwelling Pati beyond all dualities.

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

Shiva is presented as transcendent and immanent: stainless (amala) and yet the ground where impurity (mala) is experienced by bound souls; changeless (niścala) while pervading time as day-and-night (ahorātra).

What ritualistic or Yogic practice is highlighted here?

The yogic takeaway is inward contemplation on Shiva as the unmoving witness within all beings (sarvabhūtātmā, niścalaḥ), aligning with Pashupata-oriented meditation that loosens pāśa (bondage) rooted in mala.