Shloka 48

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

धनहीनश् च धर्मात्मा दृष्टवान् ब्रह्मणः सुतम् तण्डिसंज्ञं द्विजं तस्माल् लब्धवान्द्विजसत्तमाः

Transliteration

dhanahīnaś ca dharmātmā dṛṣṭavān brahmaṇaḥ sutam taṇḍisaṃjñaṃ dvijaṃ tasmāl labdhavāndvijasattamāḥ

Translation

ಧನಹೀನನಾದರೂ ಆ ಧರ್ಮಾತ್ಮನು ಬ್ರಹ್ಮನ ಪುತ್ರನೆಂದು ಪ್ರಸಿದ್ಧನಾದ ತಂಡಿ ಎಂಬ ದ್ವಿಜನನ್ನು ಕಂಡನು; ಓ ಶ್ರೇಷ್ಠ ಬ್ರಾಹ್ಮಣರೇ, ಅವನಿಂದ ಧರ್ಮಜನ್ಯವಾದ ಇಷ್ಟಫಲವನ್ನು ಪಡೆದನು.

Word by Word

• dhanahīnaḥ: bereft of wealth

• ca: and

• dharmātmā: righteous-souled, devoted to Dharma

• dṛṣṭavān: saw, beheld

• brahmaṇaḥ: of Brahmā

• sutam: son

• taṇḍi-saṃjñam: named Taṇḍi

• dvijam: the twice-born (Brāhmaṇa)

• tasmāt: from him/thereupon

• labdhavān: obtained, gained

• dvija-sattamāḥ: O best among the twice-born (address to Brāhmaṇas).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Taṇḍi

FAQs

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

It shows that even without wealth, Dharma and contact with a spiritually potent guide (a dvija like Taṇḍi) can open the way to Shiva-oriented merit—implying that inner purity, not mere resources, supports Linga-bhakti.

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

Indirectly, it frames the path to Pati (Shiva) as mediated through Dharma and right association: the Pashu (individual soul) loosens Pasha (bondage) by righteous conduct and guidance, making it fit for Shiva’s grace.

What ritualistic or Yogic practice is highlighted here?

The verse highlights satsanga and guru-saṅga as a practical discipline—an enabling condition for Pashupata-aligned living—rather than a specific external rite; it implies that guidance from the learned supports correct Shiva-puja and vrata.