Shloka 59

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

व्यपोहन्तु मलं घोरं महादेवप्रसादतः वामदेवी महाजम्भः कालनेमिर्महाबलः

Transliteration

vyapohantu malaṃ ghoraṃ mahādevaprasādataḥ vāmadevī mahājambhaḥ kālanemirmahābalaḥ

Translation

بفضل نعمة المهاديڤا، لِيُطرَدْ الدَّنَسُ الرهيب—بما يُستدعى من قوى باسم فاماديفي، وماهاجامبها، وكالانيمي العظيم القوة.

Word by Word

• vyapohantu: may they remove/drive away

• malam: impurity, defilement

• ghoram: dreadful, terrifying

• mahādeva-prasādataḥ: through the favor/grace of Mahādeva

• vāma-devī: Vāmadevī (the Vāmadeva power/aspect)

• mahā-jambhaḥ: Mahājambha (a mighty force/name)

• kāla-nemiḥ: Kālanemi (name of a powerful being/force)

• mahā-balaḥ: possessing great strength

Speaker

Suta Goswami (narrating a purificatory invocation within the Linga Purana’s discourse)

Characters & Entities

• Shiva (Mahadeva)
• Vamadeva (aspect of Shiva)
• Vamadevi
• Mahajambha
• Kalanemi

FAQs

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

It functions as a śuddhi-prayoga (purificatory utterance): before or during Liṅga-pūjā, the devotee seeks Mahādeva’s anugraha to remove mala (inner/outer impurity), preparing the pashu (individual soul) for right worship.

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

Śiva is implied as Pati whose prasāda alone can dispel ghora-mala; the named forces (Vāmadevī, Mahājambha, Kālanemi) are presented as empowered agencies under Śiva’s sovereignty, highlighting Śiva’s lordship and purifying grace.

What ritualistic or Yogic practice is highlighted here?

Mantra-based purification (mala-śodhana) aligned with Pāśupata orientation: removing pasha-like defilements through remembrance and invocation of Śiva’s aspects prior to deeper worship, japa, or dhyāna.