Shloka 35

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

नागेन्द्रवक्त्रो यः साक्षाद् गणकोटिशतैर्वृतः शिवध्यानैकसम्पन्नः स मे पापं व्यपोहतु

Transliteration

nāgendravaktro yaḥ sākṣād gaṇakoṭiśatairvṛtaḥ śivadhyānaikasampannaḥ sa me pāpaṃ vyapohatu

Translation

Que ce Seigneur manifesté—au visage de lion, entouré de centaines de crores de Gaṇas, et accompli par la seule méditation sur Śiva—efface mon péché.

Word by Word

• nāgendra-vaktraḥ: lion-faced (Nṛsiṃha-like/siṃha-mukha)

• yaḥ: who

• sākṣāt: directly, manifestly

• gaṇa-koṭi-śataiḥ: by hundreds of crores of gaṇas

• vṛtaḥ: surrounded

• śiva-dhyāna-eka-sampannaḥ: endowed exclusively with Śiva-meditation (one-pointed Śiva-dhyāna)

• saḥ: he

• me: my

• pāpam: sin, demerit (pāpa)

• vyapohatu: may he remove/destroy

Speaker

Suta Goswami (narrating a sin-destroying stuti within the Linga Purana’s Purva-Bhaga)

Characters & Entities

• Shiva
• Ganas

FAQs

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

It frames worship as both outer devotion and inner purification: remembrance of Śiva (especially one-pointed dhyāna) is presented as pāpa-nāśana, supporting Linga-pūjā as a path that cleanses the pashu (soul) from pasha (bondage) by grace of Pati (Śiva).

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

Śiva-tattva is implied as “sākṣāt” (immediately present and effective) and as the supreme refuge whose power works through his gaṇa-maṇḍala; the emphasis on Śiva-dhyāna indicates that liberation is rooted in direct contemplative alignment with Pati rather than mere external action.

What ritualistic or Yogic practice is highlighted here?

Śiva-dhyāna (one-pointed meditation on Śiva) is highlighted as the core Pāśupata-aligned discipline—an inner practice that burns pāpa and loosens pasha, complementing external pūjā and stuti.