Shloka 104

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

ज्येष्ठा वरिष्ठा वरदा वराभरणभूषिता महालक्ष्मीर्जगन्माता सा मे पापं व्यपोहतु

Transliteration

jyeṣṭhā variṣṭhā varadā varābharaṇabhūṣitā mahālakṣmīrjaganmātā sā me pāpaṃ vyapohatu

Translation

لتُزِلْ عني خطيئتي ماها لاكشمي—الأقدم والأفضل، واهبة النِّعَم، المتزينة بأسمى الحُلِيّ، أمُّ الكون—.

Word by Word

• ज्येष्ठा (jyeṣṭhā): the eldest/foremost

• वरिष्ठा (variṣṭhā): the most excellent

• वरदा (varadā): giver of boons

• वराभरणभूषिता (varābharaṇa-bhūṣitā): adorned with excellent ornaments

• महालक्ष्मीः (mahālakṣmīḥ): Mahālakṣmī

• जगन्माता (jagan-mātā): Mother of the world

• सा (sā): she

• मे (me): my

• पापम् (pāpam): sin/demerit

• व्यपोहतु (vyapohatu): may she remove/drive away.

Speaker

Suta Goswami (narrating a stuti/prayer within the Linga Purana’s Purva-Bhaga context)

Characters & Entities

• Mahalakshmi

FAQs

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

It functions as a pāpa-nāśa (sin-removing) invocation: purification of the worshipper (pashu) is emphasized before approaching the Linga, aligning devotion with inner cleansing so bondage (pāśa) is weakened.

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

By praising Mahālakṣmī as jagan-mātā, it implies the inseparable Shiva–Shakti principle: Pati (Shiva) is realized with Shakti as the manifesting power, and grace removes impurities that obstruct Shiva-tattva recognition.

What ritualistic or Yogic practice is highlighted here?

Stuti-japa as a preparatory limb of pūjā: reciting Devi’s names for pāpa-kṣaya supports Pāśupata-oriented purification (reducing mala and karmic bonds) prior to Linga-arcana.