Shloka 5

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

पद्मासनस्थः सोमेशः पापमाशु व्यपोहतु ईशानः पुरुषश्चैव अघोरः सद्य एव च

Transliteration

padmāsanasthaḥ someśaḥ pāpamāśu vyapohatu īśānaḥ puruṣaścaiva aghoraḥ sadya eva ca

Translation

পদ্মাসনে অধিষ্ঠিত সোমেশ্বর যেন দ্রুত পাপ দূর করেন। ঈশান, পুরুষ, অঘোর ও সদ্যোজাত—এই শুভ মুখসমূহ যেন তৎক্ষণাৎ মল ও বন্ধনজনিত দুঃখ নিবারণ করেন।

Word by Word

• पद्मासनस्थः: seated in padmāsana (lotus posture)

• सोमेशः: Someśa, Lord of Soma (Śiva)

• पापम्: sin, demerit, impurity

• आशु: swiftly

• व्यपोहतु: may (He) remove, drive away

• ईशानः: Īśāna (Śiva’s northern face/aspect, lordly power)

• पुरुषः: Puruṣa (Śiva’s eastern face/aspect, indwelling Self)

• च एव: and also

• अघोरः: Aghora (Śiva’s southern face/aspect, non-terrifying purifier)

• सद्यः एव: immediately, at once

• च: and

Speaker

Suta Goswami (narrating the puranic teaching to the sages; verse functions as a protective invocation/mantra within the narrative)

Characters & Entities

• Shiva (Someśa)
• Ishana
• Purusha
• Aghora
• Sadyojata

FAQs

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

It functions as a pāpa-nāśana invocation: by remembering Śiva as Someśa and invoking His pañcavaktra aspects (Īśāna, Puruṣa, Aghora, Sadyojāta), the devotee seeks purification before or during liṅga-pūjā, aligning the pashu (soul) toward the Pati (Lord).

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

Śiva-tattva is presented as multi-aspected yet one—manifesting as distinct faces/powers that govern purification and protection. As Pati, He alone has the capacity to ‘drive away’ pāpa and loosen pasha (bondage) that obscures the soul’s innate consciousness.

What ritualistic or Yogic practice is highlighted here?

Padmāsana indicates a yogic seat for japa and dhyāna; the verse supports mantra-recitation invoking the pañcavaktra of Śiva as a prāyaścitta and inner purification practice within Pāśupata-oriented devotion.