Shloka 54

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

यज्जप्त्वा तु मुनिश्रेष्ठा गाणपत्यमवाप्तवान् ॐ स्थिरः स्थाणुः प्रभुर्भानुः प्रवरो वरदो वरः

Transliteration

yajjaptvā tu muniśreṣṭhā gāṇapatyamavāptavān oṃ sthiraḥ sthāṇuḥ prabhurbhānuḥ pravaro varado varaḥ

Translation

Wahai resi utama, dengan mengulangnya ia meraih kedudukan Gaṇapati. Oṁ—Śiva adalah Yang Teguh, Yang Tak Bergerak, Sang Penguasa, Sang Surya bercahaya, Yang Paling Utama, Pemberi anugerah, Yang Terbaik.

Word by Word

• yaj: which (mantra)

• japtvā: having repeated/recited

• tu: indeed

• muni-śreṣṭhāḥ: O best of sages

• gāṇapatyam: the status of Gaṇapati/leader of the gaṇas

• avāptavān: obtained/attained

• oṃ: the sacred syllable Oṁ

• sthiraḥ: steady, unwavering

• sthāṇuḥ: immovable, the fixed pillar (a name of Śiva)

• prabhuḥ: Lord, master (Pati)

• bhānuḥ: radiant one, sun-like splendor

• pravaraḥ: most excellent, pre-eminent

• varadaḥ: boon-giver

• varaḥ: the best, supreme.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It links nāma-japa to tangible spiritual attainment—entry into Śiva’s gaṇa-sphere—showing that devotion to the Pati through mantra is itself a valid mode of Linga-centered worship and proximity to Śiva.

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

Śiva is portrayed as Sthira and Sthāṇu—unchanging, the immovable support of all—yet also Prabhu (sovereign Pati) and Bhānu (self-luminous consciousness), who is simultaneously supreme (Pravara/Vara) and compassionate as Varada, the giver of grace and boons.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa (repetitive recitation) of Śiva-nāmas beginning with Oṁ is emphasized; in a Pāśupata frame, such japa purifies the paśu (soul), loosens pāśa (bondage), and draws the aspirant into the Lord’s (Pati’s) retinue and grace.