अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)
पद्मासनस्थः सोमेशः पापमाशु व्यपोहतु ईशानः पुरुषश्चैव अघोरः सद्य एव च
padmāsanasthaḥ someśaḥ pāpamāśu vyapohatu īśānaḥ puruṣaścaiva aghoraḥ sadya eva ca
Que Someśa (Śiva), assis en padmāsana, écarte promptement le péché. Que Īśāna, Puruṣa, Aghora et Sadyojāta—les visages auspicieux du Pati—dissipent aussitôt toute souillure et la peine née des liens.
Suta Goswami (narrating the puranic teaching to the sages; verse functions as a protective invocation/mantra within the narrative)
It functions as a pāpa-nāśana invocation: by remembering Śiva as Someśa and invoking His pañcavaktra aspects (Īśāna, Puruṣa, Aghora, Sadyojāta), the devotee seeks purification before or during liṅga-pūjā, aligning the pashu (soul) toward the Pati (Lord).
Śiva-tattva is presented as multi-aspected yet one—manifesting as distinct faces/powers that govern purification and protection. As Pati, He alone has the capacity to ‘drive away’ pāpa and loosen pasha (bondage) that obscures the soul’s innate consciousness.
Padmāsana indicates a yogic seat for japa and dhyāna; the verse supports mantra-recitation invoking the pañcavaktra of Śiva as a prāyaścitta and inner purification practice within Pāśupata-oriented devotion.