Shloka 52

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

कथितं सर्ववेदार्थसंचयं सूत सुव्रत नाम्नां सहस्रं विप्राणां वक्तुम् अर्हसि शोभनम्

Transliteration

kathitaṃ sarvavedārthasaṃcayaṃ sūta suvrata nāmnāṃ sahasraṃ viprāṇāṃ vaktum arhasi śobhanam

Translation

ໂອ ສູຕະ ຜູ້ມີວຣະຕະອັນດີ ເຈົ້າໄດ້ກ່າວສະຫຼຸບທີ່ຮວບຮວມນັຍຂອງເວດາທັງປວງແລ້ວ. ບັດນີ້ ຈົ່ງສົມຄວນກ່າວ—ດ້ວຍຄວາມງາມ—ນາມອັນສັກສິດພັນໜຶ່ງຂອງພຣາຫມະນະທັງຫຼາຍ.

Word by Word

• कथितम्: has been spoken/declared

• सर्व-वेद-अर्थ-संचयम्: the collection/compendium of the meanings of all the Vedas

• सूत: O Sūta

• सुव्रत: O one of good vows/discipline

• नाम्नाम्: of names

• सहस्रम्: a thousand

• विप्राणाम्: of the vipras (Brāhmaṇas/learned seers)

• वक्तुम्: to speak/recite

• अर्हसि: you are worthy/you should

• शोभनम्: beautifully/auspiciously

Speaker

Sages at Naimisharanya (addressing Suta)

FAQs

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

It transitions from Vedic meaning (sarva-vedārtha-saṃcaya) to the auspicious recitation of a sahasranāma, implying that nāma-japa and sacred enumeration are valid, praise-centered supports for devotion to Pati (Śiva) through Linga-oriented tradition.

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

Indirectly: by calling the prior teaching a ‘compendium of all Vedic meanings,’ it frames the forthcoming sacred-name recital as grounded in Vedic essence—consistent with Śiva as Pati, the inner purport of śruti, approached through praise and remembrance.

What ritualistic or Yogic practice is highlighted here?

Sahasranāma-recitation (nāma-japa/śravaṇa-kīrtana) is highlighted as an auspicious practice—supporting purification of the paśu (soul) and loosening pāśa (bondage) through disciplined remembrance within a Shaiva devotional framework.