Shloka 50

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

लब्धवान्गाणपत्यं च ब्रह्मयोनिर्द्विजोत्तमः ततस्तस्मान्नृपो लब्ध्वा तण्डिना कथितं पुरा

Transliteration

labdhavāngāṇapatyaṃ ca brahmayonirdvijottamaḥ tatastasmānnṛpo labdhvā taṇḍinā kathitaṃ purā

Translation

يا أفضلَ ذوي الميلاد الثاني، إن الحكيم المولود من براهما نال تعاليم الغانَپَتْيَا؛ ثم تلقّاها الملك منه كما رواها تَنْدين قديمًا. وهكذا تُصان سلالة المانترا، وبالنقل الصحيح يكتسب البَشُو (النفس المقيّدة) أهليةَ نيل نعمة شيفا، أي عناية پَتي (pati-anugraha).

Word by Word

• लब्धवान्: obtained

• गाणपत्यं: the Gaṇapatya doctrine/mantra/tradition

• च: and

• ब्रह्मयोनिः: Brahma-born (sprung from Brahmā)

• द्विजोत्तमः: O best of the twice-born (address to a brāhmaṇa)

• ततः: then/thereafter

• तस्मात्: from him

• नृपः: the king

• लब्ध्वा: having received

• तण्डिना: by Taṇḍin

• कथितम्: narrated/taught

• पुरा: formerly/long ago

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Taṇḍin
• Brahmā

FAQs

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

It emphasizes authorized transmission (paramparā) of sacred teaching; in Śaiva practice, correct reception of mantra and doctrine is a prerequisite for effective liṅga-pūjā and for becoming eligible for Śiva’s grace.

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

Indirectly, it presents Śiva as Pati whose grace is approached through disciplined means—right knowledge and mantra received through lineage—supporting the Siddhānta view that liberation arises from Pati’s anugraha after removal of pāśa.

What ritualistic or Yogic practice is highlighted here?

Mantra-dīkṣā/teaching received via guru-lineage, aligned with Pāśupata discipline where initiation and correct instruction precede worship, observance, and yogic purification.