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Shloka 133

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

सिद्धान्तकारी सिद्धार्थश् छन्दो व्याकरणोद्भवः सिंहनादः सिंहदंष्ट्रः सिंहास्यः सिंहवाहनः

siddhāntakārī siddhārthaś chando vyākaraṇodbhavaḥ siṃhanādaḥ siṃhadaṃṣṭraḥ siṃhāsyaḥ siṃhavāhanaḥ

Él es el instaurador del Siddhānta y el cumplidor de todos los fines (Siddhārtha); de Él brotan los metros védicos y la ciencia de la gramática. Él es Siṃha-nāda, el Rugido del león; Siṃha-daṃṣṭra, el de colmillos de león; Siṃhāsya, el de rostro de león; y Aquel cuyo vehículo es el león—temible para los pāśa que atan al paśu, y victorioso como el supremo Pati.

सिद्धान्तकारीestablisher of doctrine (Siddhānta)
सिद्धान्तकारी:
सिद्धार्थःfulfiller of aims / one whose purpose is accomplished
सिद्धार्थः:
छन्दःVedic metres
छन्दः:
व्याकरणोद्भवःsource of grammar / from whom grammar arises
व्याकरणोद्भवः:
सिंहनादःlion-roar / one whose proclamation is like a lion’s roar
सिंहनादः:
सिंहदंष्ट्रःlion-fanged
सिंहदंष्ट्रः:
सिंहास्यःlion-faced
सिंहास्यः:
सिंहवाहनःlion-vehicled / one whose mount is a lion
सिंहवाहनः:

Suta Goswami (narrating Shiva’s Sahasranama to the Sages of Naimisharanya)

S
Shiva

FAQs

It frames Linga-worship as worship of Pati, the Lord who establishes true Siddhānta and grants siddhi (fulfilled aims), while also being the very source of Vedic sacred speech (chandas) that empowers mantra and pūjā.

Shiva is presented as the transcendent ground of revelation and order—origin of chandas and vyākaraṇa—yet also as an awe-inspiring, protective sovereign whose “lion” attributes signify irresistible power that overcomes pāśa and safeguards the pashu.

The verse implicitly highlights mantra-based Linga-pūjā rooted in Vedic chandas, and the Pāśupata aim of cutting pāśa (bondage) so the pashu attains siddhārtha—spiritual fulfillment under the grace of Pati.