Shloka 89

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

भिक्षुश् च भिक्षुरूपी च रौद्ररूपः सुरूपवान् वसुरेताः सुवचस्वी वसुवेगो महाबलः

Transliteration

bhikṣuś ca bhikṣurūpī ca raudrarūpaḥ surūpavān vasuretāḥ suvacasvī vasuvego mahābalaḥ

Translation

祂是比丘，亦是比丘之形；祂现鲁陀罗之威猛，而又至美无比。祂的生命精髓光耀而坚固；祂的言语吉祥而真实。祂的威力如福德之势奔涌，祂具无量大力。

Word by Word

• भिक्षुः: mendicant, renunciant

• च: and

• भिक्षुरूपी: having the form of a mendicant

• च: and

• रौद्ररूपः: of a fierce/terrible form (Rudra-nature)

• सुरूपवान्: beautiful, well-formed, auspicious in appearance

• वसुरेताः: whose retas (vital essence/seed) is vasu (radiant, excellent, wealth-like)

• सुवचस्वी: eloquent, of good/auspicious speech

• वसुवेगः: whose impetus/velocity is vasu (prosperity, brilliance), swift in granting boons

• महाबलः: greatly powerful, of mighty strength

Speaker

Suta Goswami (narrating a Shiva Sahasranama section to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Rudra

FAQs

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

By naming Shiva as both the ascetic (bhikṣu) and the source of all strength (mahābala), the verse teaches that Linga-worship is not mere outer ritual: it is surrender to Pati (Shiva) who grants both vairāgya (detachment) and śakti (spiritual power) to the pashu (bound soul).

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

It holds together apparent opposites—raudra (fierce) and surūpa (beautiful), renunciation and potency—showing Shiva-tattva as transcendent and complete: the same Pati who dissolves bondage (pāśa) through Rudra-force also reveals auspicious grace through beauty, right speech, and boon-giving power.

What ritualistic or Yogic practice is highlighted here?

The emphasis is on Pāśupata-oriented inner discipline: cultivating bhikṣu-bhāva (detached, ego-thinned awareness) while reciting Shiva-nāma with “suvacas” (truthful, pure speech), aligning the practitioner’s prāṇa and will with Shiva’s mahābala.