Shloka 46

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

प्रसादाद् ब्रह्मसूनोर् वै तण्डिनः प्राप्य शिष्यताम् अश्वमेधसहस्रस्य फलं प्राप्य तदाज्ञया

Transliteration

prasādād brahmasūnor vai taṇḍinaḥ prāpya śiṣyatām aśvamedhasahasrasya phalaṃ prāpya tadājñayā

Translation

ブラフマーの子の恩寵により、彼はまことにタンディンのもとで弟子の位を得た。さらにその命により、千のアシュヴァメーダ祭に等しい功徳を得た—その果は、パティ（シヴァ）がパーシャよりパシュを解放する解脱の道へと捧げられた。

Word by Word

• प्रसादात्: by grace

• ब्रह्मसूनोः: of Brahmā’s son

• वै: indeed

• तण्डिनः: of Taṇḍin (the teacher)

• प्राप्य: having obtained/attained

• शिष्यताम्: the state of being a disciple/discipleship

• अश्वमेधसहस्रस्य: of a thousand Aśvamedha sacrifices

• फलम्: fruit, merit

• प्राप्य: having obtained

• तदाज्ञया: by his command/according to his instruction

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Taṇḍin

FAQs

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

It elevates guru-ājñā and divine grace as the true channel through which ritual merit becomes spiritually effective—supporting Linga-centered devotion where inner surrender surpasses mere external sacrifice.

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

Shiva-tattva is implied as Pati, the Lord whose grace ultimately determines the ripening of merit into liberation; even immense Vedic merit is portrayed as meaningful when aligned with the Shaiva path through proper guidance.

What ritualistic or Yogic practice is highlighted here?

The verse highlights guru-disciple initiation/discipleship (a prerequisite for Pāśupata discipline), and frames the Aśvamedha’s vast merit as something that can be spiritually redirected by the guru’s command toward Shaiva realization.