Shloka 107

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

महापादो महाहस्तो महाकायो महायशाः महामूर्धा महामात्रो महामित्रो नगालयः

Transliteration

mahāpādo mahāhasto mahākāyo mahāyaśāḥ mahāmūrdhā mahāmātro mahāmitro nagālayaḥ

Translation

Ngài có bàn chân rộng lớn, đôi tay hùng mạnh, thân tướng mênh mông và vinh quang tối thượng; đầu lớn, lượng độ vượt ngoài mọi lượng, tình bằng hữu vô biên—Ngài ngự nơi núi non, Chúa tể Kailāsa.

Word by Word

• mahā-pādaḥ: the Great-Footed (all-pervading support)

• mahā-hastaḥ: the Great-Handed (mighty in action and grace)

• mahā-kāyaḥ: of immense body/form (cosmic form)

• mahā-yaśāḥ: of great renown/glory

• mahā-mūrdhā: great-headed (supreme consciousness/crown)

• mahā-mātraḥ: of vast measure (immeasurable, beyond limitation)

• mahā-mitraḥ: the great friend (benefactor of devotees and pashus)

• naga-ālayaḥ: whose abode is the mountains (Kailāsa-dweller)

Speaker

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

Characters & Entities

• Shiva

FAQs

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

These names praise Shiva as immeasurable and all-supporting, guiding the devotee to worship the Linga not as a limited icon but as Pati—the infinite Lord present in every act, form, and realm.

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

Shiva-tattva is presented as both transcendent and immanent: vast in form and glory (mahākāya, mahāyaśas) yet personally accessible as the “great friend” (mahāmitra) who protects and uplifts bound souls (pashus).

What ritualistic or Yogic practice is highlighted here?

The verse supports nāma-japa and sahasranāma-pāṭha as a Shaiva sādhanā: repeating these epithets with Linga-arcana aligns the pashu toward Pati, loosening pasha through devotion and contemplative recognition of Shiva’s immeasurable nature.