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

Nhờ ân phúc của con trai Brahmā, ngài quả thật được nhận làm môn đệ của Taṇḍin; và theo mệnh lệnh ấy, ngài đạt công đức ngang với một ngàn lễ tế Aśvamedha—công đức được hướng về con đường nơi Pati (Śiva) ban giải thoát cho paśu khỏi pāśa.

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.