Shloka 3

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

दुष्टान्तकाय सर्वाय भवाय परमात्मने पञ्चवक्त्रो दशभुजो ह्य् अक्षपञ्चदशैर्युतः

Transliteration

duṣṭāntakāya sarvāya bhavāya paramātmane pañcavaktro daśabhujo hy akṣapañcadaśairyutaḥ

Translation

Sembah sujud kepada Bhava—Diri Tertinggi, Tuhan Yang Meliputi Segala—pemusnah orang durjana; berwajah lima, berlengan sepuluh, dihiasi lima belas butir akṣa suci sebagai tanda ketuhanan-Nya.

Word by Word

• दुष्टान्तकाय: to the destroyer of the wicked

• सर्वाय: to the all (all-pervading)

• भवाय: to Bhava (Shiva, the Lord of becoming and dissolution)

• परमात्मने: to the Supreme Self

• पञ्चवक्त्रः: five-faced

• दशभुजः: ten-armed

• हि: indeed

• अक्षपञ्चदशैः: with fifteen akṣas (rosary beads/rudrākṣa-like beads)

• युतः: endowed/associated with

Speaker

Suta Goswami (narrating a stotra within the Linga Purana context)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-puja as worship of Pati (Bhava/Paramatman) who removes adharma and protects the pashu (bound soul), while also pointing to japa-aṅga (rosary/akṣa) as a key support for Shaiva worship.

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

Shiva is praised as Sarva (all-pervading) and Paramatman (Supreme Self), indicating transcendence and immanence together; as duṣṭāntaka he severs pasha (bondage expressed as evil tendencies and adharma) and restores the soul toward liberation.

What ritualistic or Yogic practice is highlighted here?

The mention of akṣa (rosary beads) implies mantra-japa as a Shaiva sadhana aligned with Pashupata discipline—steady repetition directed to Bhava, supporting purification and loosening of pasha.