Shloka 123

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

राक्षसघ्नो ऽथ कामारिर् महादंष्ट्रो महायुधः लम्बितो लम्बितोष्ठश् च लम्बहस्तो वरप्रदः

Transliteration

rākṣasaghno 'tha kāmārir mahādaṃṣṭro mahāyudhaḥ lambito lambitoṣṭhaś ca lambahasto varapradaḥ

Translation

Siya ang pumupuksa sa mga rākṣasa; kaaway ni Kāma; ang may malalakas na pangil at dakilang sandata. Siya ang Mataas na Isa, may mahabang labi at mahabang bisig—tagapagkaloob ng mga biyaya.

Word by Word

• राक्षसघ्नः: slayer of demons

• अथ: and then/also

• कामारिः: enemy of Kāma (the god of desire)

• महादंष्ट्रः: having great fangs

• महायुधः: possessing great weapons/war-gear

• लम्बितः: tall/lofty/pendant-like (the exalted One)

• लम्बितोष्ठः: long-lipped

• च: and

• लम्बहस्तः: long-armed

• वरप्रदः: giver of boons

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Kama

FAQs

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

It frames the Linga’s Lord (Pati) as both protector and benefactor—destroying demonic forces and desire-bound tendencies, while granting boons to the devotee who approaches the Linga with surrender.

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

Shiva is shown as the transcendent Pati who subdues kama (a key pasha/bond) and annihilates adharmic forces, yet remains compassionate as varaprada—freely granting grace that leads the pashu toward liberation.

What ritualistic or Yogic practice is highlighted here?

The verse points to desire-conquest as Pashupata discipline: worship of Shiva (especially in Linga-puja) with restraint and inner detachment, seeking boons aligned with dharma and moksha rather than sense-driven kama.