Shloka 40

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

महादेवः शिवो रुद्रः शङ्करो नीललोहितः ईशानो विजयो भीमो देवदेवो भवोद्भवः

Transliteration

mahādevaḥ śivo rudraḥ śaṅkaro nīlalohitaḥ īśāno vijayo bhīmo devadevo bhavodbhavaḥ

Translation

Siya si Mahādeva, Śiva, Rudra, Śaṅkara, ang may bughaw-at-pulang ningning; si Īśāna, ang laging nagwawagi, ang kakilakilabot na Bhīma; ang Diyos ng mga diyos, at si Bhavodbhava—pinagmumulan ng mismong pag-iral.

Word by Word

• महादेवः: the Great God (Pati, supreme Lord)

• शिवः: the auspicious one, bestower of liberation

• रुद्रः: the fierce remover of sorrow, the howling Lord

• शङ्करः: the beneficent one, maker of auspiciousness

• नीललोहितः: blue-and-reddish (cosmic form of Rudra)

• ईशानः: the sovereign ruler, Īśāna aspect

• विजयः: victory, the victorious Lord

• भीमः: the formidable/terrible one who destroys pāśa (bondage)

• देवदेवः: God of gods, supreme among devas

• भवोद्भवः: the origin of bhava (becoming/existence), source of manifestation

Speaker

Suta Goswami (narrating a Shiva-nama stuti within the Linga Purana discourse to the sages of Naimisharanya)

Characters & Entities

• Shiva (Mahadeva/Rudra/Shankara/Ishana)

FAQs

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

It functions as a nama-stuti that establishes the Linga’s deity as Pati—Mahādeva who is Devadeva and the very source of manifestation—so worship is directed to the supreme Lord beyond all devas.

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

Shiva is presented as both auspicious grace (Śiva/Śaṅkara) and transformative power (Rudra/Bhīma), while also being Īśāna (sovereign) and Bhavodbhava (origin of becoming), indicating transcendence with immanence in Shaiva Siddhanta terms.

What ritualistic or Yogic practice is highlighted here?

Japa and dhyāna on Shiva’s names (nama-japa) is implied: contemplating these epithets as Pati helps the pashu (soul) loosen pāśa (bondage) in a Pāśupata-oriented devotional discipline.