Shloka 49

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

खेचरी वसुचारी च ब्रह्मेशो ब्रह्मब्रह्मधीः सुषेणः शाश्वतः पृष्टः सुपुष्टश् च महाबलः

Transliteration

khecarī vasucārī ca brahmeśo brahmabrahmadhīḥ suṣeṇaḥ śāśvataḥ pṛṣṭaḥ supuṣṭaś ca mahābalaḥ

Translation

તે ખેચરી—આકાશમાં વિચરનાર; અને વસુચારી—વસુઓમાં સંચાર કરનાર. તે બ્રહ્મેશ—બ્રહ્માથી પણ પૂજિત પ્રભુ; બ્રહ્મરૂપ બુદ્ધિ અને બ્રહ્મજ્ઞ. તે સુષેણ, શાશ્વત, પૃષ્ટ, સુપુષ્ટ અને મહાબલ—એ પતીશ્વર શિવ જ પશુ (જીવ)ના પાશને એકલા છૂટો કરે છે.

Word by Word

• खेचरी: sky-/space-moving, all-pervading

• वसुचारी: moving among the Vasus/elements, pervading the tattvas

• ब्रह्मेशः: Lord worshipped by Brahmā, supreme ruler

• ब्रह्मब्रह्मधीः: intellect that is Brahman and that knows Brahman (supreme gnosis)

• सुषेणः: having auspicious hosts/retinues (gaṇas), well-arrayed

• शाश्वतः: eternal, unchanging

• पृष्टः: asked for/invoked, approached for refuge

• सुपुष्टः: well-nourishing, strongly sustaining

• महाबलः: of great strength/power

Speaker

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

Characters & Entities

• Shiva
• Brahma
• Vasus
• Ganas

FAQs

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

As part of the Shiva Sahasranama, this verse functions as nāma-japa for Linga-pūjā: it contemplates Shiva as the all-pervading Pati (Khecarī/Vasucārī) and the sustaining power (Supuṣṭa/Mahābala), aligning the worshipper (paśu) toward release from bondage (pāśa).

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

It presents Shiva-tattva as transcendent and immanent: supreme over Brahmā (Brahmeśa), identical with liberating gnosis (brahmabrahmadhīḥ), and active as the eternal, invoked refuge that sustains all beings and elements.

What ritualistic or Yogic practice is highlighted here?

The practice implied is Sahasranāma recitation as a Pāśupata-oriented upāsanā: meditating on Shiva’s omnipresence and strength to purify the mind and orient the paśu toward grace (anugraha) and liberation.