Shloka 38

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

देवसेनापतिः श्रीमान् स मे पापं व्यपोहतु भवः शर्वस्तथेशानो रुद्रः पशुपतिस् तथा

Transliteration

devasenāpatiḥ śrīmān sa me pāpaṃ vyapohatu bhavaḥ śarvastatheśāno rudraḥ paśupatis tathā

Translation

神々の軍勢の栄光ある総司令よ、わが罪を払い給え。さらにバヴァ、シャルヴァ、イーシャーナ、ルドラ、そして束縛された魂（パシュ）を統べる主パシュパティもまた、同じく罪を除き給え。

Word by Word

• देवसेनापतिः: commander of the divine hosts

• श्रीमान्: glorious, auspicious, possessed of splendor

• सः: he

• मे: my

• पापम्: sin, demerit

• व्यपोहतु: may he remove, dispel

• भवः: Bhava (Shiva as source of becoming and dissolution)

• शर्वः: Śarva (the destroyer/archer aspect of Shiva)

• तथा: and also/likewise

• ईशानः: Īśāna (the sovereign Lord, ruler of the quarters)

• रुद्रः: Rudra (the fierce, remover of misery)

• पशुपतिः: Paśupati (Lord of pashus—bound souls)

• तथा: likewise (may he remove my sin).

Speaker

Suta Goswami (narrating a Shiva-nama prayer/recitation within the Linga Purana’s discourse)

Characters & Entities

• Shiva (as Devasenapati, Bhava, Sharva, Ishana, Rudra, Pashupati)

FAQs

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

It functions as a purification (pāpa-nāśana) formula: remembering Shiva through specific epithets is presented as an inner offering that prepares the pashu (individual soul) for worthy Linga-puja and grace.

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

Shiva is invoked as Pati—the sovereign Lord—through multiple modes: Bhava (cosmic becoming), Śarva and Rudra (destructive/transformative power), Īśāna (supreme rulership), and Paśupati (governor and liberator of bound souls), indicating one Reality expressed through many functions.

What ritualistic or Yogic practice is highlighted here?

Nāma-smaraṇa / japa (repetition and remembrance of Shiva’s names) as a direct means of purification—aligned with Pāśupata-oriented discipline where inner cleansing supports liberation from pāśa (bondage).