Shloka 51

Devanagari script

वत्सरश्चासितश्चैव तावुभौ ब्रह्मवादिनौ वत्सरान्नैध्रुवो जज्ञे रैभ्यश् च सुमहायशाः

Transliteration

vatsaraścāsitaścaiva tāvubhau brahmavādinau vatsarānnaidhruvo jajñe raibhyaś ca sumahāyaśāḥ

Translation

فاتسَرا وأَسيتا—وكلاهما من البراهمَوادين، المبيّنين لبراهْمَن—كانا من الحكماء المشهورين. ومن فاتسَرا وُلد نايدھروڤا، وكذلك رايبھيا، العظيم ذو الصيت اللامع.

Word by Word

• वत्सरः (vatsaraḥ): Vatsara (a sage)

• असितः (asitaḥ): Asita (a sage)

• च (ca): and

• एव (eva): indeed

• तौ (tau): those two

• उभौ (ubhau): both

• ब्रह्मवादिनौ (brahmavādinau): speakers/teachers of Brahman, Vedic theologians

• वत्सरात् (vatsarāt): from Vatsara

• नैध्रुवः (naidhruvaḥ): Naidhruva (a descendant/son)

• जज्ञे (jajñe): was born

• रैभ्यः (raibhyaḥ): Raibhya (a sage/descendant)

• च (ca): and

• सुमहायशाः (sumahāyaśāḥ): greatly renowned, of exalted fame

Speaker

Suta Goswami

Characters & Entities

• Vatsara
• Asita
• Naidhruva
• Raibhya

FAQs

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

It anchors Linga-Purāṇa’s Shaiva tradition in a Vedic rishi-paramparā, showing that Linga-dharma is transmitted through authoritative Brahmavādin lineages that safeguard mantra, ritual, and right knowledge.

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

Indirectly, by emphasizing Brahmavāda (Brahman-teaching) and rishi succession: Shiva as Pati is realized through śāstra and guru-lineage, where true knowledge loosens pāśa (bondage) for the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway is the primacy of lineage-based transmission—adhyayana, mantra-śravaṇa, and disciplined sādhana that later supports Pāśupata-oriented worship and yoga.