Shloka 82

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

महाकर्णः प्रभातश् च महाभूतप्रमर्दनः श्येनजिच्छिवदूतश् च प्रमथाः प्रीतिवर्धनाः

Transliteration

mahākarṇaḥ prabhātaś ca mahābhūtapramardanaḥ śyenajicchivadūtaś ca pramathāḥ prītivardhanāḥ

Translation

مہاکرن، پربھات، مہابھوتوں کو مسخر کرنے والا، شَیْنَجِت، شیو کا دوت، پرمَتھ گن اور پریتی بڑھانے والے—یہ سب بھگوان شیو کے مقدس نام اور گن-پریوار ہیں۔

Word by Word

• महाकर्णः: Mahākarṇa (the great-eared one

• प्रभातः: Prabhāta (dawn

• महाभूतप्रमर्दनः: Mahābhūta-pramardana (crusher/subduer of the great elements or elemental beings)

• श्येनजित्: Śyenajit (conqueror of the hawk/Śyena)

• शिवदूतः: Śiva-dūta (messenger/emissary of Shiva)

• प्रमथाः: Pramathas (Shiva’s fierce hosts/gaṇas)

• प्रीतिवर्धनाः: Prīti-vardhanāḥ (increasers of joy, devotion, and auspicious satisfaction)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Pramathas

FAQs

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

It functions as a segment of the Linga Purana’s Shiva Sahasranama tradition: chanting these names (and the names of Shiva’s hosts) is treated as a devotional upachara that invokes protective, purifying forces around the Linga and strengthens bhakti.

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

By portraying Shiva as the source of dawn-like awakening and as the subduer of overpowering elemental forces, it implies Shiva as Pati—the regulating consciousness that masters the bhutas (forces of prakriti) which otherwise become pasha (bondage) for the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Namasmarana (recitation of Shiva’s names) as a Pashupata-aligned practice: disciplined japa with devotion, seeking protection from bhuta-disturbances and inner steadiness, offered in the presence of the Linga.