Shloka 77

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

तेजो ऽपहारी बलवान् विदितो ऽभ्युदितो बहुः गंभीरघोषो योगात्मा यज्ञहा कामनाशनः

Transliteration

tejo 'pahārī balavān vidito 'bhyudito bahuḥ gaṃbhīraghoṣo yogātmā yajñahā kāmanāśanaḥ

Translation

主宰（Pati）、由林伽而生的摩诃提婆：摄一切光辉归于自身者；大力者；众所周知者；恒常升起、崇高显耀者；具多种显现者。其声深沉如雷；其体性即瑜伽；统御祭祀（yajña）者；摧灭欲望者。

Word by Word

• tejaḥ-apahārī: withdrawer/absorber of radiance (into Himself)

• balavān: powerful, mighty

• viditaḥ: well-known, renowned

• abhyuditaḥ: risen, exalted, ever-ascending

• bahuḥ: many-formed, manifold

• gambhīra-ghoṣaḥ: deep-voiced, of profound sound

• yoga-ātmā: whose essence is Yoga, the very Self of yogic union

• yajña-hā: one who ends/overrules sacrifice (as the supreme recipient beyond ritual)

• kāmanā-śanaḥ: destroyer of desires (burner of kāma).

Speaker

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

Characters & Entities

• Shiva

FAQs

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

It frames the Linga-Lord as the inner power behind all ritual: He absorbs all tejas, stands beyond external yajña, and grants purification by burning desire—so worship shifts from mere rite to inner surrender to Pati.

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

Shiva is presented as Pati who is both immanent and transcendent: many-formed yet one, the source into which all radiance returns, and Yoga itself—liberating the pashu by destroying kāmanā (desire) which functions as pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes Pāśupata-oriented inner yoga: restraining desire and redirecting the mind from external sacrifice to yogic union with Shiva, the true recipient and fulfiller of all sacred acts.