Shloka 137

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

धृतिमान्मतिमांस्त्र्यक्षः सुकृतस्तु युधांपतिः गोपालो गोपतिर्ग्रामो गोचर्मवसनो हरः

Transliteration

dhṛtimānmatimāṃstryakṣaḥ sukṛtastu yudhāṃpatiḥ gopālo gopatirgrāmo gocarmavasano haraḥ

Translation

ఆయన ధృతిమంతుడు, ప్రకాశమైన మతియుతుడు, త్రినేత్రుడు, సుకృతస్వరూపుడు, యోధుల అధిపతి. ఆయనే గోపాలుడు, గోపతి, గ్రామసముదాయానికి ఆధారం, గోచర్మవస్త్రధారి, హరుడు—బంధనదుఃఖాలను హరించువాడు।

Word by Word

• धृतिमान्: possessed of dhṛti (steadfastness/fortitude)

• मतिमान्: possessed of mati (intelligence/discernment)

• त्र्यक्षः: the three‑eyed one

• सुकृतः: the doer/embodiment of good deeds and sacred merit

• युधाम्-पतिः: lord of battles/warriors

• गोपालः: cowherd, protector of cows

• गोपतिः: lord/protector of cattle

• ग्रामः: village, community, settled order

• गोचर्म-वसनः: one whose clothing is cowhide

• हरः: Hara, the remover (of sin, bondage, suffering)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

By listing Shiva as Gopāla, Gopati, and Hara, the verse frames Linga-worship as approaching Pati (the Lord) who protects all pashus (beings) and removes pasha (bondage), making worship both protective and liberating.

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

Shiva-tattva is shown as omniscient and sovereign (Matimān, Tryakṣa), morally and ritually auspicious (Sukṛta), the inner ruler of power and order (Yudhāṃpati, Grāma), and the transcendent remover of suffering and karmic fetters (Hara).

What ritualistic or Yogic practice is highlighted here?

The names point to Pāśupata orientation: meditating on Shiva as Pati (Gopati) while offering worship to the Linga for protection of life (gopālana-bhāva) and for the cutting of pasha through devotion, mantra, and inner steadiness (dhṛti).