Shloka 39
Śiva-nāma-sahasraka-kathana
The Recital/Teaching of the Thousand Names of Śiva
योगी योग्यो महारेता सिद्धिः सर्वादिरग्रहः । वसुर्वसुमनाः सत्यः सर्वपापहरो हरः
yogī yogyo mahāretā siddhiḥ sarvādiragrahaḥ | vasurvasumanāḥ satyaḥ sarvapāpaharo haraḥ
พระองค์ทรงเป็นโยคี และเป็นผู้ควรบรรลุด้วยโยคะ; ทรงเป็นมหาผู้ทรงไว้ซึ่งพลังศักดิ์สิทธิ์. พระองค์เองคือสิทธิ เป็นบ่อเกิดแรกแห่งสรรพสิ่ง และเป็นผู้ไม่ถูกยึดครอง. พระองค์คือวสุ—รัศมีสถิตภายใน—ทรงพระทัยงามและทรงสัจจะ; และในนามหระ ทรงขจัดบาปทั้งปวง.
Suta Goswami
Tattva Level: pati
Shiva Form: Sadāśiva
Sthala Purana: Not tied to a jyotirliṅga; it presents Śiva as the supreme yogī and the goal of yoga, and as Hara who removes pāpa—an archetypal salvific description.
Significance: Supports yogic pilgrimage (antar-yātrā): attaining the ‘yogya’ (Śiva) through yoga culminates in pāpa-kṣaya and siddhi understood as His grace rather than mere technique.
Mantra: योगी योग्यो महारेता सिद्धिः सर्वादिरग्रहः । वसुर्वसुमनाः सत्यः सर्वपापहरो हरः
Type: stotra
Role: teaching
FAQs
The verse praises Shiva as both the path and the goal: he is the supreme Yogi and also the one realized through Yoga. From a Shaiva Siddhanta lens, Shiva (Pati) is the primal source who, by grace, removes pāśa (bondage) and purifies the soul, hence “sarva-pāpa-hara.”
These epithets support Saguna worship: devotees approach Shiva through name, form, and Linga as the accessible focus for meditation. The Linga signifies the transcendent yet immanent Lord—‘Vasu’ dwelling within—who is realized by yogic contemplation and devotion.
Chanting Shiva’s names (nāma-japa) with the Panchakshara “Om Namaḥ Śivāya,” combined with steady meditation on Shiva as Yogī, is implied. As a Shaiva practice, one may add Tripuṇḍra (bhasma) and Rudrāksha while praying for inner purity and removal of sin.