Shloka 2

Adhyaya 22 — शिवानुग्रहः, ब्रह्मतपः, एकादशरुद्राः तथा प्राणतत्त्वम्

Devanagari script

उमापतिर्विरूपाक्षो दक्षयज्ञविनाशनः पिनाकी खण्डपरशुः सुप्रीतस्तु त्रिलोचनः

Transliteration

umāpatirvirūpākṣo dakṣayajñavināśanaḥ pinākī khaṇḍaparaśuḥ suprītastu trilocanaḥ

Translation

അവൻ ഉമാപതി, വിരൂപാക്ഷൻ, ദക്ഷയജ്ഞവിനാശകൻ, പിനാകധാരി, തടസ്സങ്ങളെ ഛേദിക്കുന്ന ഖണ്ഡപരശുധാരി, ത്രിലോചനൻ—സദാ പരമപ്രസന്നനായ ശിവൻ।

Word by Word

• उमापतिः: Lord of Umā (Śiva as Śakti’s consort)

• विरूपाक्षः: the one with extraordinary/varied eyes (mystic vision)

• दक्षयज्ञविनाशनः: destroyer of Dakṣa’s sacrifice

• पिनाकी: bearer of the bow Pināka

• खण्डपरशुः: wielder of the cleaving axe (that cuts obstacles/ego)

• सुप्रीतः: greatly pleased, gracious

• तु: and/indeed

• त्रिलोचनः: the three-eyed Lord (seer of the three times, burner of kāma/ignorance)

Speaker

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

Characters & Entities

• Shiva
• Uma (Parvati)
• Daksha

FAQs

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

These names function as mantra-like epithets for Linga-pūjā: they invoke Śiva as Pati (the Lord) united with Śakti, and as the remover of ritual pride (Dakṣa-yajña), so the devotee approaches the Liṅga with humility and surrender.

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

Śiva-tattva is shown as transcendent seer (Virūpākṣa, Trilocana) and sovereign protector (Pinākī), who dissolves adharmic or ego-driven religiosity (Dakṣa-yajña-vināśana) and grants grace (Suprīta) to liberate the bound soul.

What ritualistic or Yogic practice is highlighted here?

Name-recitation (nāma-japa) as part of Liṅga-pūjā is implied; yogically, the ‘three-eye’ points to inner vision and burning of ignorance—key to Pāśupata orientation where the pashu is freed from pāśa by devotion and insight.