Shloka 65

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

अगस्त्यश् च वसिष्ठश् च अङ्गिरा भृगुरेव च काश्यपो नारदश्चैव दधीचश्च्यवनस् तथा

Transliteration

agastyaś ca vasiṣṭhaś ca aṅgirā bhṛgureva ca kāśyapo nāradaścaiva dadhīcaścyavanas tathā

Translation

Agastya and Vasiṣṭha, Aṅgiras and Bhṛgu, Kāśyapa and Nārada, and also Dadhīca and Cyavana—these great seers are remembered here as authoritative bearers of sacred knowledge, upholding the Śaiva vision in which Pati (Lord Śiva) is realized as the liberator of the bound paśu (soul) from pāśa (bondage).

Word by Word

• अगस्त्यः: Agastya (sage)

• च: and

• वसिष्ठः: Vasiṣṭha (sage)

• च: and

• अङ्गिराः: Aṅgiras (sage)

• भृगुः: Bhṛgu (sage)

• एव: indeed/also

• च: and

• काश्यपः: Kāśyapa (sage)

• नारदः: Nārada (divine sage)

• च: and

• एव: also

• दधीचः: Dadhīca (sage)

• च्यवनः: Cyavana (sage)

• तथा: likewise/so too

Speaker

Suta Goswami

Characters & Entities

• Agastya
• Vasistha
• Angiras
• Bhrigu
• Kashyapa
• Narada
• Dadhichi
• Cyavana
• Shiva

FAQs

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

By listing foundational rishis, the verse establishes a chain of scriptural authority (paramparā) through which Shaiva teachings—including Linga-upāsanā and its mantras—are transmitted as reliable and Veda-aligned.

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

Indirectly, it frames Śiva-tattva as the highest truth safeguarded by realized seers: Śiva as Pati, the supreme Lord, whose grace and knowledge remove pāśa (bondage) from the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

No single rite is specified in this line; the emphasis is on the rishi-paramparā that preserves Pāśupata-oriented discipline—devotion to the Linga, mantra-japa, and knowledge leading to liberation.