Shloka 57

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

शिवप्रणामसम्पन्ना व्यपोहन्तु मलं मम विद्याधरश् च विबुधो विद्याराशिर्विदां वरः

Transliteration

śivapraṇāmasampannā vyapohantu malaṃ mama vidyādharaś ca vibudho vidyārāśirvidāṃ varaḥ

Translation

لتطرد تحيات السجود لِشِيفا—وهي كاملة بذاتها—دَنَسي وشوائبي. وليُزِلْ أيضًا الفِديادهارا، الحكيم الإلهي، كنزَ المعرفة المقدسة، والأفضلَ بين الحكماء، رجسي وتدنّسي.

Word by Word

• śiva: Śiva (Pati, the Lord)

• praṇāma: salutation, reverent bow

• sampannā: fully endowed/complete

• vyapohantu: may they remove, dispel

• malam: impurity, defilement (mala—bond of ignorance)

• mama: my

• vidyādharaḥ: the bearer/master of knowledge (a celestial knower)

• ca: and

• vibudhaḥ: divine wise one, enlightened being

• vidyā-rāśiḥ: heap/treasury of knowledge

• vidām: of the learned

• varaḥ: the best, excellent.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; invoking auspiciousness and purification before/within the Śaiva discourse)

Characters & Entities

• Shiva
• Vidyadhara

FAQs

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

It frames Linga-worship as beginning with śuddhi (purification): by Śiva-praṇāma the devotee seeks removal of mala (inner impurity), making the pashu fit to approach Pati through pūjā and mantra.

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

Śiva is implied as the purifier who dispels mala—bondage rooted in ignorance—indicating Shiva-tattva as the supreme Pati whose grace and remembrance cleanse the soul beyond mere external rite.

What ritualistic or Yogic practice is highlighted here?

Praṇāma and smaraṇa (reverent bowing and remembrance) are highlighted as a Pāśupata-style inner discipline: humility before Śiva and seeking knowledge that dissolves impurity and supports liberation.