Shloka 51

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

मन्त्रज्ञो मन्त्रवित् प्राज्ञो मन्त्रराट् सिद्धपूजितः सिद्धवत्परमः सिद्धः सर्वसिद्धिप्रदायिनः

Transliteration

mantrajño mantravit prājño mantrarāṭ siddhapūjitaḥ siddhavatparamaḥ siddhaḥ sarvasiddhipradāyinaḥ

Translation

ಅವನು ಮಂತ್ರಜ್ಞ, ಮಂತ್ರವಿತ್; ಪ್ರಾಜ್ಞ, ಮಂತ್ರರಾಟ್. ಸಿದ್ಧರಿಂದ ಪೂಜಿತ, ಸಿದ್ಧರಲ್ಲಿ ಪರಮಸಿದ್ಧ—ಸ್ವಯಂ ನಿತ್ಯಸಿದ್ಧ—ಮತ್ತು ಶರಣಾಗತ ಪಶು (ಜೀವ)ಗೆ ಎಲ್ಲ ಸಿದ್ಧಿಗಳನ್ನು ನೀಡುವ ಪತೀಶ್ವರನು.

Word by Word

• मन्त्रज्ञः: knower of mantras

• मन्त्रवित्: expert in the science/application of mantras

• प्राज्ञः: supremely wise, discerning

• मन्त्रराट्: king/sovereign of mantras

• सिद्धपूजितः: worshipped by Siddhas (perfected beings)

• सिद्धवत्परमः: the highest among those endowed with siddhi / supreme like the Siddhas

• सिद्धः: ever-accomplished, eternally perfect

• सर्वसिद्धिप्रदायिनः: bestower of all siddhis (spiritual attainments)

Speaker

Suta Goswami (narrating the Shiva-Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Siddhas

FAQs

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

It frames Shiva, worshipped as the Linga, as the Mantra-Sovereign who makes worship efficacious—granting mantra-fruit and spiritual attainments when the devotee performs japa and puja with right understanding.

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

Shiva-tattva is presented as self-perfect (siddha) and sovereign over sacred sound (mantra), the supreme Pati who governs the power by which knowledge and liberation-oriented attainments arise.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa supported by Pashupata-oriented discipline: receiving/knowing mantra properly (mantrajña, mantravit) and worshipping Shiva so that siddhi matures into higher realization rather than mere powers.