Shloka 55

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

शिवप्रणामसम्पन्नाः शिवदेहप्रभूषणाः मम पापं व्यपोहन्तु विषं स्थावरजङ्गमम्

Transliteration

śivapraṇāmasampannāḥ śivadehaprabhūṣaṇāḥ mama pāpaṃ vyapohantu viṣaṃ sthāvarajaṅgamam

Translation

May those who are fulfilled by obeisance to Śiva, and who are ornaments upon Śiva’s own body, remove my sin—and also the poison, whether found in the immovable or the moving creation.

Word by Word

• शिव-प्रणाम-सम्पन्नाः: endowed/fulfilled with salutations to Shiva

• शिव-देह-प्रभूषणाः: ornaments (glorious adornments) of Shiva’s body

• मम: my

• पापम्: sin, demerit (pāpa)

• व्यपोहन्तु: may they drive away/remove

• विषम्: poison, toxicity, venom

• स्थावर: immovable beings (plants, minerals, fixed entities)

• जङ्गमम्: moving beings (animals, creatures)

• स्थावरजङ्गमम्: the entire realm of immobile and mobile beings

Speaker

Suta Goswami (narrating a Shaiva protective prayer within the discourse)

Characters & Entities

• Shiva

FAQs

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

It frames Linga-centered Śaiva devotion as both inner purification (removal of pāpa) and outer protection (warding off viṣa), showing that worship of Pati (Śiva) loosens pasha (bondage) afflicting the pashu (soul) in embodied life.

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

Śiva-tattva is presented as supremely purifying and protective: even those intimately belonging to Śiva—his divine “ornaments” (i.e., his powers/attendants)—act as channels of his grace to remove impurity and danger across all realms of beings.

What ritualistic or Yogic practice is highlighted here?

Śiva-praṇāma (prostration/obeisance with devotion) is highlighted as a practical upāya: a bhakti-infused act aligned with Pāśupata discipline, invoking Śiva’s protective grace to cleanse pāpa and neutralize harmful forces.