Shloka 138

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

हिरण्यबाहुश् च तथा गुहावासः प्रवेशनः महामना महाकामश् चित्तकामो जितेन्द्रियः

Transliteration

hiraṇyabāhuś ca tathā guhāvāsaḥ praveśanaḥ mahāmanā mahākāmaś cittakāmo jitendriyaḥ

Translation

Baginda ialah Hiraṇyabāhu—Yang Berlengan Emas; Yang bersemayam di gua rahsia dalam hati; Yang mengurniakan jalan masuk (ke kebenaran batin dan ke moksha). Baginda berjiwa agung; berkehendak agung (kehendak-Nya berdaulat); kehendak-Nya ialah kesedaran murni itu sendiri; dan Baginda menundukkan segala indera.

Word by Word

• हिरण्यबाहुः: golden-armed, radiant-limbed Lord

• तथा: and also

• गुहावासः: dweller in the cave/secret recess (of the heart)

• प्रवेशनः: the one who causes entry/initiates प्रवेश (into the path, mantra, or liberation)

• महामना: great-souled, vast-minded

• महाकामः: of supreme will/desire (independent icchā-śakti)

• चित्तकामः: whose ‘desire’ is citta/pure awareness, or who fulfills the mind’s longing

• जितेन्द्रियः: conqueror of the senses, perfectly self-restrained

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

These names portray Shiva as both the radiant, worship-worthy Pati (Hiraṇyabāhu) and the indwelling Lord (Guhāvāsa). In Linga-puja, the outer Linga supports remembrance of the inner ‘cave-dwelling’ Shiva who grants entry into realization (Praveśana).

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

Shiva is shown as sovereign consciousness: His will is independent (Mahākāma), yet His ‘desire’ is not lack but pure awareness (Cittakāma). As Pati, He is untouched by pasha (bondage) and therefore perfectly self-mastered (Jitendriya).

What ritualistic or Yogic practice is highlighted here?

It points to Pashupata-oriented inner worship: sense-restraint (jitendriyatā), meditation on Shiva in the heart-cave (guhā), and initiation/entry into the path (praveśa) through mantra and disciplined sādhanā.