Shloka 113

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

कन्यार्थी लभते कन्यां जयकामो जयं लभेत् अर्थकामो लभेदर्थं पुत्रकामो बहून् सुतान्

Transliteration

kanyārthī labhate kanyāṃ jayakāmo jayaṃ labhet arthakāmo labhedarthaṃ putrakāmo bahūn sutān

Translation

مَن يطلب الزوجة ينل زوجةً صالحة؛ ومَن يبتغي الظفر ينل الظفر. ومَن يرغب في الرزق ينل المال، ومَن يرغب في الأبناء يُبارَك بكثرة البنين—بنعمة «پَتي» ربّ شِڤا، عبر عبادة اللِّنگا.

Word by Word

• kanyā-arthī: one desiring a maiden/bride

• labhate: obtains

• kanyām: a maiden/bride

• jaya-kāmaḥ: one desiring victory

• jayam: victory

• labhet: may obtain

• artha-kāmaḥ: one desiring wealth/prosperity

• labhet: may obtain

• artham: wealth/prosperity

• putra-kāmaḥ: one desiring sons/offspring

• bahūn: many

• sutān: sons/children

Speaker

Sūta Gosvāmin (narrating to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

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

It functions as a phala-śruti, stating that Linga-pūjā grants specific sought-after outcomes—marriage, victory, wealth, and progeny—by Śiva’s grace.

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

Śiva is implied as Pati—the Lord who can loosen pasha (bondage) and also bestow legitimate worldly fruits to the pashu (individual soul) when approached through devotion and ritual.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Linga-pūjā (Śiva-worship centered on the Linga) and its fruits; it is a devotional-ritual emphasis rather than a specific Pāśupata-yogic technique.