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Linga Purana — Purva Bhaga, Shloka 153

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

करस्थाली कपाली च ऊर्ध्वसंहननो युवा यन्त्रतन्त्रसुविख्यातो लोकः सर्वाश्रयो मृदुः

karasthālī kapālī ca ūrdhvasaṃhanano yuvā yantratantrasuvikhyāto lokaḥ sarvāśrayo mṛduḥ

Hawak Niya sa kamay ang mangkok na yari sa dahon ng palma at suot ang bungo bilang sagisag. Tuwid ang anyo at laging kabataan; tanyag Siya bilang panginoon ng mga yantra at tantra. Siya mismo ang daigdig, kanlungan ng lahat, at banayad sa biyaya.

करस्थालीone who holds a bowl (alms-vessel) in the hand
करस्थाली:
कपालीthe skull-bearer (wearer of a kapāla)
कपाली:
and
:
ऊर्ध्वसंहननःone whose frame is upright/lofty and well-knit
ऊर्ध्वसंहननः:
युवाever-youthful
युवा:
यन्त्रतन्त्रसुविख्यातःhighly renowned in yantra and tantra (esoteric disciplines and ritual technologies)
यन्त्रतन्त्रसुविख्यातः:
लोकःthe world / the indwelling cosmic order
लोकः:
सर्वाश्रयःthe support and refuge of all beings
सर्वाश्रयः:
मृदुःgentle, tender, compassionate
मृदुः:

Suta Goswami (narrating a Shaiva stuti/namāvali within the Linga Purana discourse to the sages of Naimisharanya)

S
Shiva

FAQs

It frames Shiva as both ascetic and cosmic: the skull and alms-bowl signify renunciation, while “refuge of all” affirms that Linga worship approaches Him as Pati—the ultimate support who grants grace to bound souls (pashus).

Shiva is portrayed as simultaneously transcendent (kapālī, the great renouncer) and immanent (“the world,” the all-support). This aligns with Shaiva Siddhanta’s vision of Pati as compassionate and accessible, yet sovereign over all.

The verse points to Shiva’s mastery of yantra-tantra—suggesting mantra-yantra based worship, disciplined sadhana, and Pashupata-aligned ritual technologies used to loosen pasha (bondage) and seek His gentle anugraha (grace).