Shloka 39

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

उग्रो भीमो महादेवः शिवार्चनरतः सदा एताः पापं व्यपोहन्तु मूर्तयः परमेष्ठिनः

Transliteration

ugro bhīmo mahādevaḥ śivārcanarataḥ sadā etāḥ pāpaṃ vyapohantu mūrtayaḥ parameṣṭhinaḥ

Translation

Nawa’y ang mga kataas-taasang anyo ng Pinakamataas na Panginoon—Ugra, Bhīma, at Mahādeva—na laging nakatuon sa pagsamba kay Śiva, ay magtaboy ng kasalanan at dungis mula sa akin.

Word by Word

• ugraḥ: the Fierce One

• bhīmaḥ: the Terrible/Awe-inspiring One

• mahādevaḥ: the Great God

• śiva-arcana-rataḥ: devoted to the worship of Śiva

• sadā: always

• etāḥ: these

• pāpam: sin, demerit, impurity

• vyapohantu: may they remove, dispel

• mūrtayaḥ: forms, manifestations

• parameṣṭhinaḥ: of the Supreme Lord (the Highest Being)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya, within a Shiva-arcana/stotra context)

Characters & Entities

• Shiva
• Mahadeva

FAQs

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

It frames Shiva-arcana (including Linga-puja) as a direct purifier: invoking Shiva’s specific forms (Ugra, Bhima, Mahadeva) is said to dispel pāpa and prepare the worshipper for grace (anugraha).

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

Shiva appears as the Supreme (Parameṣṭhin) manifesting multiple mūrtis; these forms are not separate gods but expressions of the one Pati whose power removes impurity and weakens bondage.

What ritualistic or Yogic practice is highlighted here?

Śiva-arcana—devotional worship (puja/japa/stotra) directed to Shiva’s forms—functioning as a Pāśupata-oriented purification that reduces pāśa (bondage) and supports liberation.