Shloka 66

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

उपमन्युस्तथान्ये च ऋषयः शिवभाविताः शिवार्चनरताः सर्वे व्यपोहन्तु मलं मम

Transliteration

upamanyustathānye ca ṛṣayaḥ śivabhāvitāḥ śivārcanaratāḥ sarve vyapohantu malaṃ mama

Translation

Mögen Upamanyu und die anderen Weisen—deren Geist von Śiva durchdrungen ist und die alle der Verehrung Śivas hingegeben sind—meine mala (Unreinheit) gänzlich hinwegnehmen.

Word by Word

• उपमन्युः (upamanyuḥ): Upamanyu

• तथा (tathā): likewise/also

• अन्ये (anye): other

• च (ca): and

• ऋषयः (ṛṣayaḥ): sages

• शिवभाविताः (śivabhāvitāḥ): infused with Śiva-consciousness, sanctified by devotion to Śiva

• शिवार्चनरताः (śivārcanaratāḥ): engaged in Śiva-worship, devoted to Śiva-arcana

• सर्वे (sarve): all

• व्यपोहन्तु (vyapohantu): may (they) drive away/remove

• मलं (malaṃ): impurity, defilement, innate limitation/bondage

• मम (mama): my

Speaker

Suta Goswami (narrating the Purana; the verse expresses a devotee’s prayer invoking Shiva-bhaktas such as Upamanyu)

Characters & Entities

• Shiva
• Upamanyu
• Rishis

FAQs

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

It frames Śiva-arcana (including Liṅga-pūjā) as a means of purification, and highlights that the company and blessings of Śiva-saturated sages support the removal of mala—inner defilement that obstructs devotion.

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

Śiva is implied as the Pati (Lord) whose presence can permeate consciousness (śivabhāvitāḥ) and whose grace operates through His devotees; purification is not merely external but a transformation of the pashu’s condition through Śiva-oriented awareness.

What ritualistic or Yogic practice is highlighted here?

Śiva-arcana (Śiva worship/Liṅga-pūjā) is central, along with the yogic principle of satsanga—seeking the blessing of realized Śiva-bhaktas to dissolve mala and loosen pāśa (bondage) on the pashu (individual soul).