Shloka 154

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

मुण्डो विरूपो विकृतो दण्डी कुण्डी विकुर्वणः वार्यक्षः ककुभो वज्री दीप्ततेजाः सहस्रपात्

Transliteration

muṇḍo virūpo vikṛto daṇḍī kuṇḍī vikurvaṇaḥ vāryakṣaḥ kakubho vajrī dīptatejāḥ sahasrapāt

Translation

祂是剃首者，多形者，变化者；持杖者，持钵者，随意示现无量相之主。其目光如水清澈；扶持诸方；执金刚杵者；光辉炽然；并为千足者——帕提，超越一切局限形相之主，以此诸名而受赞颂。

Word by Word

• मुण्डः: the shaven-headed/ascetic

• विरूपः: of diverse or nonconforming forms

• विकृतः: transformed, assuming altered forms

• दण्डी: staff-bearer (ascetic disciplinarian)

• कुण्डी: bearer of the kuṇḍikā/bowl or water-pot

• विकुर्वणः: one who manifests many appearances by divine power

• वार्यक्षः: water-eyed / whose vision is cool and purifying like water

• ककुभः: supporter of the directions/quarters

• वज्री: wielder of the vajra (irresistible power)

• दीप्ततेजाः: of blazing radiance

• सहस्रपात्: thousand-footed (all-pervading).

Speaker

Suta Goswami (narrating a Shiva-Sahasranama within the Linga Purana discourse)

Characters & Entities

• Shiva

FAQs

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

This verse functions as a segment of Shiva-Sahasranama used in Linga-puja: by reciting these names, the devotee contemplates Shiva as Pati—ascetic, sovereign, and all-pervading—thereby loosening pasha (bondage) that binds the pashu (soul).

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

It presents Shiva as simultaneously nirguṇa in essence yet capable of vikurvaṇa—manifesting countless forms for grace; his blazing tejas and “thousand-footed” all-pervasion indicate lordship that transcends limited embodiment while sustaining all directions and worlds.

What ritualistic or Yogic practice is highlighted here?

Nama-japa within Linga-puja is implied: disciplined ascetic symbolism (daṇḍī, kuṇḍī) aligns with Pashupata-oriented practice where remembrance of Shiva’s names purifies cognition and supports inner restraint (yama/niyama) leading toward liberation.