Shloka 106

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

लक्ष्मीः सर्वगुणोपेता सर्वलक्षणसंयुता सर्वदा सर्वगा देवी सा मे पापं व्यपोहतु

Transliteration

lakṣmīḥ sarvaguṇopetā sarvalakṣaṇasaṃyutā sarvadā sarvagā devī sā me pāpaṃ vyapohatu

Translation

May Lakṣmī—the Goddess endowed with every virtue, united with all auspicious marks, ever-present and all-pervading—remove my sin. In the Śaiva vision, such grace loosens pāśa (bondage) upon the paśu (individual soul), preparing it for devotion to Pati (Śiva).

Word by Word

• लक्ष्मीः (lakṣmīḥ): Lakshmi, the Goddess of auspiciousness and prosperity

• सर्व-गुण-उपेता (sarva-guṇa-upetā): endowed with all virtues

• सर्व-लक्षण-संयुता (sarva-lakṣaṇa-saṃyutā): possessed of all auspicious characteristics/marks

• सर्वदा (sarvadā): always

• सर्वगा (sarvagā): all-pervading, present everywhere

• देवी (devī): Goddess

• सा (sā): she

• मे (me): my

• पापम् (pāpam): sin, demerit

• व्यपोहतु (vyapohatu): may she remove, dispel, drive away

Speaker

Suta Goswami (primary narrator) conveying a stuti/prayer within the Purva-Bhaga context

Characters & Entities

• Lakshmi

FAQs

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

It functions as a purification-prayer: by invoking the all-auspicious Devī, the devotee seeks removal of pāpa so the mind becomes fit for Linga-pūjā and for receiving Śiva’s anugraha (grace).

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

Indirectly: it highlights that liberation begins with the loosening of pāśa (bondage). In Shaiva Siddhanta, such cleansing and auspiciousness culminate in turning the paśu toward Pati—Śiva, the final bestower of mokṣa.

What ritualistic or Yogic practice is highlighted here?

A stuti-based prayoga (devotional recitation) aimed at śuddhi (inner purification), commonly used as a preparatory limb before formal pūjā, japa, or Pāśupata-oriented discipline.