Shloka 88

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

हैमो हेमकरो यज्ञः सर्वधारी धरोत्तमः आकाशो निर्विरूपश् च विवासा उरगः खगः

Transliteration

haimo hemakaro yajñaḥ sarvadhārī dharottamaḥ ākāśo nirvirūpaś ca vivāsā uragaḥ khagaḥ

Translation

അവൻ സ്വർണ്ണമയ ദീപ്തിയുള്ളവനും സ്വർണ്ണം സൃഷ്ടിക്കുന്നവനും; അവൻ തന്നെയാണ് യജ്ഞസ്വരൂപം. അവൻ സർവധാരി, ധരോത്തമൻ. അവൻ ആകാശംപോലെ വ്യാപകവും നിരാകാരനും. അവൻ നിത്യദീപ്തൻ; സർപ്പരൂപത്തിലും ഖഗരൂപത്തിലും സഞ്ചരിച്ചു, പാശാതീത പതി-തത്ത്വമായി സർവത്ര വ്യാപിക്കുന്നു.

Word by Word

• haimaḥ: golden, radiant

• hemakaraḥ: maker of gold, bestower of splendour/wealth

• yajñaḥ: the sacrifice, the sacrificial principle

• sarvadhārī: supporter of all, all-bearing

• dharottamaḥ: the supreme sustainer/uplholder

• ākāśaḥ: ether, all-pervading space

• nirvirūpaḥ: without form, attributeless

• ca: and

• vivāsā: shining forth, ever-luminous (one who illumines)

• uragaḥ: serpent, one who moves/crawls (symbol of subterranean/inner currents)

• khagaḥ: bird, sky-goer (symbol of transcendence and free movement).

Speaker

Suta Goswami (narrating a Sahasranama section 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-Lord as the inner reality of worship itself—Shiva is not only the recipient of offerings but the Yajña-principle and the cosmic support (sarvadhārī), so Linga-puja becomes a direct approach to Pati who upholds all worlds.

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

Shiva is described as both immanent and transcendent: immanent as ākāśa (all-pervading), as the sustainer of all, and as present in diverse modes (serpent/bird); transcendent as nirvirūpa—beyond limiting forms and thus beyond pasha (bondage) while remaining the Lord (Pati) of all pashus.

What ritualistic or Yogic practice is highlighted here?

The verse supports contemplative Linga-upasana where the devotee meditates on Shiva as Yajña and as formless space (ākāśa/nirvirūpa), aligning Pashupata-oriented practice toward recognizing the all-supporting Pati beyond name-and-form while performing puja outwardly.