Shloka 111

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

अनेन देवं स्तुत्वा तु चान्ते सर्वं समापयेत् प्रणम्य शिरसा भूमौ प्रतिमासे द्विजोत्तमाः

Transliteration

anena devaṃ stutvā tu cānte sarvaṃ samāpayet praṇamya śirasā bhūmau pratimāse dvijottamāḥ

Translation

بعد أن يُسبَّح الرب بهذا النشيد، ينبغي أن تُختَتم الطقوس كلها في نهايتها. يا أفضلَ ذوي الميلادين، في كل شهرٍ فليسجد واضعًا رأسه على الأرض؛ وبذلك تكتمل الممارسة لعبادة «باتي» (شيفا)، مُحرِّر الـpaśu.

Word by Word

• अनेन: by this (hymn/means)

• देवं: the God (Śiva)

• स्तुत्वा: having praised

• तु: indeed/then

• च: and

• अन्ते: at the end

• सर्वं: everything (the whole rite)

• समापयेत्: should conclude/complete

• प्रणम्य: having bowed

• शिरसा: with the head

• भूमौ: on the ground/earth

• प्रतिमासे: every month

• द्विजोत्तमाः: O best of the twice-born (address to noble Brāhmaṇas)

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It prescribes the proper completion (samāpana) of Linga-pūjā: after reciting the stuti, the sādhaka formally ends the rite with full prostration, sealing the worship with humility and surrender to Śiva as Pati.

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

By centering the rite on praising “the Deva” and completing it through surrender, the verse implies Śiva as Pati—the supreme Lord who receives devotion and grants release to the paśu from pāśa (bondage) through disciplined worship.

What ritualistic or Yogic practice is highlighted here?

The key practice is monthly observance (pratimāsa) and the concluding act of prostration with the head to the earth, a bodily seal of bhakti and śaraṇāgati that supports Pāśupata-oriented discipline.