Shloka 52

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

कथितं सर्ववेदार्थसंचयं सूत सुव्रत नाम्नां सहस्रं विप्राणां वक्तुम् अर्हसि शोभनम्

Transliteration

kathitaṃ sarvavedārthasaṃcayaṃ sūta suvrata nāmnāṃ sahasraṃ viprāṇāṃ vaktum arhasi śobhanam

Translation

يا سوتا ذا النذور الفاضلة، لقد ذكرتَ المجموع الذي يجمع مقاصد الفيدات كلّها. فالآن يليق بك أن تتلو—بجمالٍ—الأسماء المقدّسة الألف للبراهمة.

Word by Word

• कथितम्: has been spoken/declared

• सर्व-वेद-अर्थ-संचयम्: the collection/compendium of the meanings of all the Vedas

• सूत: O Sūta

• सुव्रत: O one of good vows/discipline

• नाम्नाम्: of names

• सहस्रम्: a thousand

• विप्राणाम्: of the vipras (Brāhmaṇas/learned seers)

• वक्तुम्: to speak/recite

• अर्हसि: you are worthy/you should

• शोभनम्: beautifully/auspiciously

Speaker

Sages at Naimisharanya (addressing Suta)

FAQs

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

It transitions from Vedic meaning (sarva-vedārtha-saṃcaya) to the auspicious recitation of a sahasranāma, implying that nāma-japa and sacred enumeration are valid, praise-centered supports for devotion to Pati (Śiva) through Linga-oriented tradition.

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

Indirectly: by calling the prior teaching a ‘compendium of all Vedic meanings,’ it frames the forthcoming sacred-name recital as grounded in Vedic essence—consistent with Śiva as Pati, the inner purport of śruti, approached through praise and remembrance.

What ritualistic or Yogic practice is highlighted here?

Sahasranāma-recitation (nāma-japa/śravaṇa-kīrtana) is highlighted as an auspicious practice—supporting purification of the paśu (soul) and loosening pāśa (bondage) through disciplined remembrance within a Shaiva devotional framework.