Shloka 51

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

नाम्नां सहस्रं जप्त्वा वै गाणपत्यमवाप्तवान् ऋषय ऊचुः नाम्नां सहस्रं रुद्रस्य ताण्डिना ब्रह्मयोनिना

Transliteration

nāmnāṃ sahasraṃ japtvā vai gāṇapatyamavāptavān ṛṣaya ūcuḥ nāmnāṃ sahasraṃ rudrasya tāṇḍinā brahmayoninā

Translation

まことに千の御名を誦して、彼はガナパティ（シヴァの眷属の長）たる位を得た。仙人たちは言った。「梵天より生まれたタンディンによって示された、ルドラの千の御名を（宣説すべし）。」

Word by Word

• नाम्नाम् (nāmnām): of names

• सहस्रम् (sahasram): a thousand

• जप्त्वा (japtvā): having recited / having performed japa

• वै (vai): indeed

• गाणपत्यम् (gāṇapatyam): the state/office of Gaṇapati (leader of the Gaṇas)

• अवाप्तवान् (avāptavān): obtained, attained

• ऋषयः (ṛṣayaḥ): the sages

• ऊचुः (ūcuḥ): said

• रुद्रस्य (rudrasya): of Rudra (Śiva)

• ताण्डिना (tāṇḍinā): by Tāṇḍin (a name/epithet of a revealer/teacher)

• ब्रह्मयोनिना (brahmayoninā): born from Brahmā / having Brahmā as the source

Speaker

Rishis (addressing Suta / initiating the Rudra-sahasranama context)

Characters & Entities

• Rudra
• Shiva
• Tandin
• Brahma
• Ganas
• Ganapati

FAQs

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

It links Linga-centered Shaiva devotion to nāma-japa: reciting Rudra’s thousand names is presented as a potent upāsanā that elevates the devotee into Śiva’s intimate sphere (the Gaṇas), implying nearness to Pati through disciplined praise.

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

Śiva is approached here through his nāma-rūpa as Rudra, where the divine names function as gateways to Pati (the Lord). The fruit—entry into the Gaṇa order—signals that Shiva-tattva is both transcendent and accessible through sound (mantra) and devotion.

What ritualistic or Yogic practice is highlighted here?

Sahasranāma-japa (repetition of the thousand names of Rudra), a Shaiva sādhanā aligned with Pāśupata discipline: purifying the paśu (soul) from pāśa (bondage) by sustained mantra-recitation and devotion to Pati.