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

ദേവസേനയുടെ ശ്രീമാൻ സേനാധിപൻ എന്റെ പാപം അകറ്റട്ടെ. അതുപോലെ ഭവൻ, ശർവൻ, ഈശാനൻ, രുദ്രൻ, പശുപതിയും (പാപം) നീക്കട്ടെ.

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).