Previous Verse
Next Verse

Shloka 85

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

व्यालरूपी बिलावासी गुहावासी तरंगवित् वृक्षः श्रीमालकर्मा च सर्वबन्धविमोचनः

vyālarūpī bilāvāsī guhāvāsī taraṃgavit vṛkṣaḥ śrīmālakarmā ca sarvabandhavimocanaḥ

وہ وِیالَروپی—عظیم سانپ کی صورت اختیار کرنے والا؛ بِلّاواسی اور گُہاواسی—غاروں اور شگافوں میں بسنے والا۔ وہ ترنگوِت—لہروں کی چال جاننے والا؛ وہ کائناتی درخت کی طرح قائم ہے۔ اس کا عمل شری مَی اور منگل مَی ہے؛ اور وہ ہر بندھن سے رہائی دینے والا ہے۔

व्यालरूपी (vyālarūpī)one who takes the form of a serpent/ferocious being
व्यालरूपी (vyālarūpī):
बिलावासी (bilāvāsī)dweller in holes/caverns
बिलावासी (bilāvāsī):
गुहावासी (guhāvāsī)dweller in caves/secret abodes (also the indweller of the heart-cave)
गुहावासी (guhāvāsī):
तरंगवित् (taraṅgavit)knower of waves/currents (knower of the mind’s fluctuations)
तरंगवित् (taraṅgavit):
वृक्षः (vṛkṣaḥ)the Tree, support of the worlds
वृक्षः (vṛkṣaḥ):
श्रीमालकर्मा (śrīmāla-karmā)whose action/work is auspicious and splendid (garlanded with Śrī)
श्रीमालकर्मा (śrīmāla-karmā):
सर्वबन्धविमोचनः (sarva-bandha-vimocanaḥ)liberator from all bonds/bondage
सर्वबन्धविमोचनः (sarva-bandha-vimocanaḥ):

Suta Goswami (narrating the Shiva Sahasranama to the sages of Naimisharanya)

S
Shiva

FAQs

It frames the Linga as Pati—Shiva who pervades all abodes (caves, hollows, the inner heart-cave) and grants sarva-bandha-vimocana, liberation from pāśas; thus Linga-puja is directed toward bondage-release, not merely worldly boons.

Shiva-tattva is shown as both immanent and transcendent: He assumes fearsome forms (vyālarūpī), dwells in hidden places (guhāvāsī), knows all movements (taraṅgavit), and stands as the sustaining support of the worlds (vṛkṣaḥ), culminating in His role as the liberator from bondage.

A Pashupata-oriented takeaway is inner-cave contemplation and restraint of mental “waves” (taraṅga) through japa and Linga-dhyana, aiming at cutting pāśas and realizing Shiva as the indwelling Pati.