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

พระองค์คืออุมาปติ วิรูปากษะ ผู้ทำลายยัญญะของทักษะ ผู้ทรงคันศรปินากะ ผู้ถือขวานคัณฑะเพื่อฟันอุปสรรค และพระตรีโลจนะ—พระศิวะผู้ทรงปีติยินดีอย่างสมบูรณ์เสมอ

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.