Shloka 94

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

महासेनो विशाखश् च षष्टिभागो गवां पतिः चक्रहस्तस्तु विष्टम्भी मूलस्तम्भन एव च

Transliteration

mahāseno viśākhaś ca ṣaṣṭibhāgo gavāṃ patiḥ cakrahastastu viṣṭambhī mūlastambhana eva ca

Translation

Он — Махасена и Вишакха; Он — «Шестидесятая Доля» (Ṣaṣṭibhāga), всепроникающий устроитель мер и делений. Он — Господь и защитник коров (и всех существ). Он держит диск; Он — космическая Опора, поддерживающая всё, и сам Корень — Тот, кто утверждает основание бытия.

Word by Word

• महासेनः: Mahāsena, the great commander (supreme leader of divine hosts)

• विशाखः: Viśākha, the widely-branching/pervading one (also an epithet linked with Skanda’s power)

• षष्टिभागः: the sixty-part portion, regulator of divisions/measurements, pervading share

• गवाम्: of cows/cattle (symbolically, beings and the Vedic wealth)

• पतिः: lord, protector (Pati—Shiva as Lord of pashus)

• चक्रहस्तः: one who holds a discus (cakra), wielder of sovereign power

• तु: indeed

• विष्टम्भी: supporter, upholder, stabilizer of the cosmos

• मूलस्तम्भनः: root-foundation stabilizer, one who fixes the base

• एव: verily/indeed

• च: and

Speaker

Suta Goswami (narrating Shiva’s names to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

As part of the Shiva Sahasranama, this verse supports nāma-japa around the Linga by affirming Shiva as Pati—the protector and stabilizing support of all beings—making worship a means to loosen pasha (bondage) and align the pashu (soul) with the Lord.

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

It presents Shiva-tattva as sovereign and all-sustaining: the cosmic upholder (viṣṭambhī) and the root-stabilizer (mūlastambhana), indicating the Lord as the ground of manifestation and the controller beyond all divisions (ṣaṣṭibhāga).

What ritualistic or Yogic practice is highlighted here?

The implied practice is Shiva Sahasranama nāma-japa (recitation of epithets) before the Linga, used in Pashupata-oriented sādhanā to cultivate inner steadiness (stambhana) and devotion to Pati as the remover of pasha.