Shloka 49

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

नाम्नां सहस्रं रुद्रस्य ब्रह्मणा कथितं पुरा तेन नाम्नां सहस्रेण स्तुत्वा तण्डिर्महेश्वरम्

Transliteration

nāmnāṃ sahasraṃ rudrasya brahmaṇā kathitaṃ purā tena nāmnāṃ sahasreṇa stutvā taṇḍirmaheśvaram

Translation

Noong unang panahon, ipinahayag ni Brahmā ang sanlibong Pangalan ni Rudra. Sa mismong Sahasranāma na iyon, pinuri ni Taṇḍi si Maheśvara (ang Panginoon), pinarangalan si Pati—ang Kataas-taasan—sa bisa ng pagbigkas at pag-uulit ng Banal na Pangalan.

Word by Word

• नाम्नाम्: of names

• सहस्रम्: a thousand

• रुद्रस्य: of Rudra (Śiva)

• ब्रह्मणा: by Brahmā

• कथितम्: spoken/proclaimed

• पुरा: formerly/once upon a time

• तेन: by that/with that

• नाम्नाम् सहस्रेण: with the thousand (names)

• स्तुत्वा: having praised

• तण्डिः: Taṇḍi (a devotee/sage)

• महेश्वरम्: Maheśvara, the Great Lord (Śiva)

Speaker

Suta (narrating the Purana; reporting the traditional account involving Brahma and Taṇḍi)

Characters & Entities

• Shiva
• Brahma
• Rudra
• Maheshvara
• Taṇḍi

FAQs

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

It anchors Linga-centered Śaiva practice in nāma-upāsanā: praising Śiva through the Rudra Sahasranāma is presented as an authoritative, Brahmā-transmitted mode of worship that supports devotion and ritual praise of Pati (Mahādeva).

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

Śiva is identified as Rudra and Maheśvara—Pati, the supreme Lord—worthy of being approached through sacred names that reveal His powers and auspicious qualities, elevating the bound soul (paśu) toward grace.

What ritualistic or Yogic practice is highlighted here?

Stuti through Sahasranāma-recitation (nāma-japa/arcana by names): a devotional discipline aligned with Śaiva sādhanā, where repeated remembrance of Rudra’s names purifies the paśu and loosens pāśa (bondage).