Shloka 23

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

मासमेकं पुमान्वीरः स्त्रीत्वं मासमभूत्पुनः इला बुधस्य भवनं सोमपुत्रस्य चाश्रिता

Transliteration

māsamekaṃ pumānvīraḥ strītvaṃ māsamabhūtpunaḥ ilā budhasya bhavanaṃ somaputrasya cāśritā

Translation

一月之间，那位勇者为男；复一月之间，又化为女。于是伊拉依止于布陀（Budha）之居所——月神苏摩（Soma）之子。

Word by Word

• māsam: for a month

• ekam: one

• pumān: as a man

• vīraḥ: the heroic one

• strītvaṃ: womanhood

• māsam: for a month

• abhūt: became

• punaḥ: again

• ilā: Ilā

• budhasya: of Budha

• bhavanaṃ: dwelling/abode

• soma-putrasya: of the Moon’s son

• ca: and

• āśritā: took refuge/resorted to

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Ila
• Budha
• Soma (Chandra)

FAQs

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

It underscores impermanence of bodily states and identity; Linga worship centers the devotee (pashu) on the changeless Pati (Shiva), rather than fluctuating forms shaped by time and karma.

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

By showing alternating gendered embodiment, the narrative implicitly points to Shiva-tattva as beyond dualities (male/female, change/stability). The pashu’s conditions shift under pasha, while Pati remains transcendent and the true refuge.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pashupata-oriented vairagya: practice detachment from body-identification and take refuge in Shiva through steady japa, dhyana, and Linga-upasana as the support for liberation from pasha.