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Shloka 95

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

भूतैः प्रेतैः पिशाचैश् च कूष्माण्डैश् च समावृतः शिवार्चनरतः साक्षात् स मे पापं व्यपोहतु

bhūtaiḥ pretaiḥ piśācaiś ca kūṣmāṇḍaiś ca samāvṛtaḥ śivārcanarataḥ sākṣāt sa me pāpaṃ vyapohatu

Rodeado de bhūtas, pretas, piśācas y kūṣmāṇḍas, y sin embargo manifiesto como Aquel que se deleita en la adoración de Śiva (Śivārcana), que Él aparte de mí el pecado. En la visión śaiva, aun los paśus atados por el pāśa (impureza y temor) son purificados cuando el ser se vuelve hacia Pati mediante la veneración de Śiva.

भूतैःby bhūtas (elemental beings/spirits)
भूतैः:
प्रेतैःby pretas (restless departed)
प्रेतैः:
पिशाचैःby piśācas (ghoulish beings)
पिशाचैः:
and
:
कूष्माण्डैःby kūṣmāṇḍas (demonic/ogre-like spirits)
कूष्माण्डैः:
and
:
समावृतःsurrounded/encircled
समावृतः:
शिवार्चनरतःdevoted to the worship of Śiva
शिवार्चनरतः:
साक्षात्directly, in person, manifestly
साक्षात्:
he
:
मेmy
मे:
पापंsin, demerit
पापं:
व्यपोहतुmay he remove/drive away completely
व्यपोहतु:

Sūta Gosvāmin (narrating to the sages at Naimiṣāraṇya, within the Śivārcana praise context)

S
Shiva
B
Bhutas
P
Pretas
P
Pishachas
K
Kushmandas

FAQs

It frames Śivārcana as a direct purifier: even in the presence of terrifying spirit-hosts, devotion to Śiva (Pati) is declared powerful enough to eradicate pāpa and restore auspiciousness to the paśu.

Śiva is implied as sākṣāt—immediately present and effective—beyond fear and impurity. His nearness is not obstructed by lower beings; rather, his worship dissolves the bonds (pāśa) that generate sin and dread.

Śivārcana (Śiva-pūjā/Liṅga-pūjā) is highlighted as the operative practice—an applied devotional discipline aligned with Pāśupata intent: turning the paśu toward Pati to destroy pāśa and its karmic residue.