Shloka 99

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

सहस्रबाहुः सर्वज्ञः सर्वायुधधरः स्वयम् त्रेताग्निनयनो देवस् त्रैलोक्याभयदः प्रभुः

Transliteration

sahasrabāhuḥ sarvajñaḥ sarvāyudhadharaḥ svayam tretāgninayano devas trailokyābhayadaḥ prabhuḥ

Translation

主は千の腕を具え、遍く知り、あらゆる武器を自ら執る。三つの聖火を眼とし、三界に無畏を授ける神なる大主である。

Word by Word

• सहस्रबाहुः: thousand-armed (limitless power)

• सर्वज्ञः: omniscient (knower of all)

• सर्वायुधधरः: bearer of all weapons (protector and ruler of all forces)

• स्वयम्: Himself (self-existent, not dependent)

• त्रेताग्नि-नयनः: whose eyes are the triad of fires (gārhapatya, āhavanīya, dakṣiṇa—Vedic sacrificial principle)

• देवः: the shining Divine

• त्रैलोक्य-अभय-दः: giver of fearlessness to the three worlds

• प्रभुः: sovereign Lord (Pati, supreme controller)

Speaker

Suta Goswami (narrating a Shiva-stuti within the Purva-Bhaga discourse)

Characters & Entities

• Shiva
• Agni

FAQs

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

It frames Shiva as Pati—the sovereign protector—so Linga-puja is approached not merely as offering, but as taking refuge in the Lord who grants abhaya (fearlessness) to all realms.

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

Shiva is portrayed as self-existent and omniscient, wielding all powers of protection and dissolution; as the inner principle of Vedic sacrifice (the three fires), He pervades both ritual order and cosmic governance.

What ritualistic or Yogic practice is highlighted here?

The imagery of the three sacred fires points to Vedic yajña integrated into Shaiva devotion—seeing Shiva as the indwelling reality of ritual—supporting Pashupata-oriented refuge (śaraṇāgati) that culminates in abhaya through His grace.