Shloka 170

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

ततो ह्यनुज्ञां प्राप्यैवं स्तुतो भक्तिमतां गतिः तस्माल्लब्ध्वा स्तवं शंभोर् नृपस्त्रैलोक्यविश्रुतः

Transliteration

tato hyanujñāṃ prāpyaivaṃ stuto bhaktimatāṃ gatiḥ tasmāllabdhvā stavaṃ śaṃbhor nṛpastrailokyaviśrutaḥ

Translation

ثمّ، بعد أن نال الإذن من شِڤا—ذلك الذي إذا مُدِحَ على هذا النحو صار ملجأَ أهل البهكتي ومآلَهم الأخير—تلقّى الملكُ المشهور في العوالم الثلاثة ذلك النشيدَ لشمبهو (Śambhu).

Word by Word

• tataḥ: then

• hi: indeed

• anujñām: permission/leave/assent

• prāpya: having obtained

• evaṃ: thus/in this manner

• stutaḥ: praised

• bhaktimatām: of the devotees/those endowed with bhakti

• gatiḥ: goal/refuge/way

• tasmāt: therefore/from him

• labdhvā: having received/obtained

• stavam: hymn of praise

• śambhoḥ: of Śambhu (Śiva)

• nṛpaḥ: the king

• trailokya-viśrutaḥ: renowned in the three worlds

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva-stuti as a direct means to receive Śiva’s anujñā (sanction) and anugraha, implying that worship of the Linga culminates not merely in ritual merit but in Shiva becoming the devotee’s gati—refuge and final aim.

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

Śiva is presented as Pati—the ultimate gati of bhaktas—who responds to praise with conscious grace (anugraha) and permission, indicating a personal, liberating Lord who guides the pashu beyond bondage rather than an impersonal principle.

What ritualistic or Yogic practice is highlighted here?

Stotra-japa and stuti within Shiva-puja are highlighted: praising Śambhu with devotion leads to divine assent (anujñā), a key devotional discipline that supports Pāśupata-oriented practice by aligning the pashu’s mind toward Pati.