Shloka 53

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

पूर्णभद्रेश्वरो माली शितिकुण्डलिरेव च नरेन्द्रश्चैव यक्षेशा व्यपोहन्तु मलं मम

Transliteration

pūrṇabhadreśvaro mālī śitikuṇḍalireva ca narendraścaiva yakṣeśā vyapohantu malaṃ mama

Translation

ಪೂರ್ಣಭದ್ರೇಶ್ವರ, ಮಾಲೀ, ಶಿತಿಕುಂಡಲಿ ಮತ್ತು ನರೇಂದ್ರ—ಯಕ್ಷರಲ್ಲಿ ಶ್ರೇಷ್ಠಾಧಿಪತಿಗಳು—ನನ್ನ ಮಲಿನತೆಯನ್ನು ದೂರಮಾಡಿ, ಶಿವಭಕ್ತಿಗೆ ಅಡ್ಡಿಯಾದ ಕಲಂಕವನ್ನು ಕರಗಿಸಲಿ.

Word by Word

• पूर्णभद्रेश्वरः (pūrṇabhadreśvaraḥ): Pūrṇabhadreśvara (a Yakṣa-lord/deity)

• माली (mālī): Mālī (a Yakṣa-lord)

• शितिकुण्डलिः (śitikuṇḍaliḥ): Śitikuṇḍalin (a Yakṣa-lord)

• एव च (eva ca): and also

• नरेन्द्रः (narendraḥ): Narendra (a Yakṣa-lord)

• च एव (caiva): and indeed

• यक्षेशाः (yakṣeśāḥ): lords of the Yakṣas

• व्यपोहन्तु (vyapohantu): may they remove/drive away

• मलम् (malaṃ): impurity, defilement (mala)

• मम (mama): of me/mine

Speaker

Suta Goswami (narrating a purification-stuti within the chapter’s ritual context)

Characters & Entities

• Pūrṇabhadreśvara
• Mālī
• Śitikuṇḍalin
• Narendra
• Yakṣas

FAQs

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

It functions as a śuddhi-prārthanā (purification prayer): before Linga-pūjā, impurities (mala) are invoked to be removed so the worship becomes fit and spiritually efficacious.

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

By emphasizing removal of mala, it implies the Shaiva Siddhanta frame: the paśu is bound by mala/pāśa, and worship ultimately aims at grace leading toward Pati—Śiva—who alone fully liberates.

What ritualistic or Yogic practice is highlighted here?

Mantra-japa as a preparatory rite: invoking protective deities to clear mala (inner and outer defilement) as a prerequisite for disciplined pūjā and Pāśupata-oriented purification.