Shloka 11

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

लब्धवान्देवदेवस्य प्रभावाच्छूलपाणिनः असहन्ती पुरा भानोस् तेजोमयम् अनिन्दिता

Transliteration

labdhavāndevadevasya prabhāvācchūlapāṇinaḥ asahantī purā bhānos tejomayam aninditā

Translation

Durch die Macht des Gottes der Götter—Śiva, des Dreizackträgers—hatte sie jenen strahlenden, feurigen Zustand erlangt. In früherer Zeit konnte die Tadellose die brennende Glut der Sonne nicht ertragen.

Word by Word

• labdhavān: obtained/attained

• devadevasya: of the God of gods

• prabhāvāt: by the power/majesty

• chūla-pāṇinaḥ: of the trident-in-hand (Śiva)

• asahantī: unable to bear/endure

• purā: formerly/once

• bhānoḥ: of the Sun

• tejaḥ-mayam: consisting of splendour/fiery radiance

• aninditā: blameless, faultless (a noble lady)

Speaker

Sūta Gosvāmin (narrating to the sages of Naimiṣāraṇya, with implied internal narrative context)

Characters & Entities

• Shiva
• Surya (Bhanu)

FAQs

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

It frames all brilliance (tejas)—even the Sun’s—as subordinate to Śiva’s prabhāva; Linga worship seeks the Pati who empowers and stabilizes limited beings (paśu) beyond overwhelming forces of nature.

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

Śiva appears as Devadeva and Śūlapāṇi whose anugraha grants a transformative radiance; Shiva-tattva is the sovereign source of tejas that can both manifest and regulate cosmic power.

What ritualistic or Yogic practice is highlighted here?

Implied is Pāśupata-oriented discipline: receiving Śiva’s grace to endure and transmute tejas—practically mirrored in Linga-pūjā with mantra, dhyāna, and inner steadiness (dhāraṇā) rather than merely external power.