Shloka 66

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

मन्त्रवित्परमो मन्त्रः सर्वभावकरो हरः कमण्डलुधरो धन्वी बाणहस्तः कपालवान्

Transliteration

mantravitparamo mantraḥ sarvabhāvakaro haraḥ kamaṇḍaludharo dhanvī bāṇahastaḥ kapālavān

Translation

Śiva ialah yang mengetahui mantra dan Mantra Tertinggi itu sendiri; Dialah Hara, yang melahirkan segala keadaan kewujudan. Memegang kamaṇḍalu sang pertapa, Dia juga pemanah—menggenggam busur dan anak panah—namun tetap pembawa tengkorak, Tuhan yang meleraikan belenggu bagi paśu (jiwa).

Word by Word

• मन्त्रवित् (mantravit): knower of mantras

• परमो (paramo): supreme

• मन्त्रः (mantraḥ): the Mantra / sacred formula (itself)

• सर्वभावकरः (sarvabhāvakaraḥ): maker/producer of all bhāvas (states, conditions, beings)

• हरः (haraḥ): Hara, the remover (of pāśa/bondage and sorrow)

• कमण्डलुधरः (kamaṇḍaludharaḥ): bearer of the kamaṇḍalu (ascetic water-pot)

• धन्वी (dhanvī): wielder of the bow / archer

• बाणहस्तः (bāṇahastaḥ): having the arrow in hand

• कपालवान् (kapālavān): skull-bearer (Kapālī), emblem of transcendence over death and impurity

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, within a stuti/nama-style passage)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as both the mantra-knowledge (mantravit) and the very Mantra (paramo mantraḥ), implying that Linga-puja is effective when the worshipper unites sound (mantra) with form (Linga) to approach Pati, the Lord.

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

Shiva-tattva is shown as transcendent and immanent: he manifests all bhāvas (sarvabhāvakara) while also dissolving limitation as Hara; his kamaṇḍalu and kapāla signify renunciation beyond impurity and death, while bow and arrow signify sovereign power over the cosmos.

What ritualistic or Yogic practice is highlighted here?

Mantra-sādhana integrated with Shaiva discipline: the verse points to mantra-upāsanā in Linga-puja, supported by ascetic restraint (kamaṇḍalu symbolism) and Pashupata intent—seeking release of the pashu from pāśa through devotion to Pati.