Shloka 39

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

विशोकश्च विकेशश् च विपाशः पापनाशनः सुमुखो दुर्मुखश्चैव दुर्दमो दुरतिक्रमः

Transliteration

viśokaśca vikeśaś ca vipāśaḥ pāpanāśanaḥ sumukho durmukhaścaiva durdamo duratikramaḥ

Translation

विशोकश्च विकेशश्च विपाशः पापनाशनः। सुमुखो दुर्मुखश्चैव दुर्दमो दुरतिक्रमः॥

Word by Word

• viśokaḥ: free from sorrow

• ca: and

• vikeśaḥ: unshorn/unhaired (beyond worldly grooming

• vipāśaḥ: free from pasha (bondage) / the remover of bonds

• pāpa-nāśanaḥ: destroyer of sin

• su-mukhaḥ: beautiful/auspicious-faced

• dur-mukhaḥ: terrible/unyielding-faced

• ca eva: and indeed

• dur-damaḥ: difficult to subdue, unconquerable

• dur-atikramaḥ: difficult to transgress/overstep, inviolable

Speaker

Suta Goswami (narrating Shiva Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

This Sahasranama verse frames the Linga as Pati—the Lord beyond pasha (bondage)—who purifies the devotee (pāpanāśanaḥ) and cannot be violated (duratikramaḥ), supporting Linga-puja as a path of purification and release.

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

Shiva-tattva is shown as transcendent and sovereign: untouched by grief (viśoka), beyond bonds (vipāśa), and unsurpassable (duratikrama), yet capable of both auspicious grace (sumukha) and fierce protection/discipline (durmukha) for regulating pashus.

What ritualistic or Yogic practice is highlighted here?

The implied practice is nāma-japa and smaraṇa (recitation and contemplation of Shiva’s names) as a Pashupata-oriented discipline to loosen pasha, destroy pāpa, and align the pashu with Pati through devotion and inner restraint.