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

ຂໍໃຫ້ພຣະເຈົ້າຜູ້ປາກົດແຈ້ງ—ຜູ້ມີໃບໜ້າດັ່ງສິງ, ຖືກຫ້ອມລ້ອມດ້ວຍຄະນະ (Gaṇa) ນັບຮ້ອຍໂກດິ, ແລະສົມບູນດ້ວຍການພິຈາລະນາພຣະສິວະແຕ່ພຽງອົງດຽວ—ຈົ່ງກຳຈັດບາບຂອງຂ້າພະເຈົ້າເຖີດ.

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.