Shloka 114

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

विद्यार्थी लभते विद्यां भोगार्थी भोगमाप्नुयात् यान्यान्प्रार्थयते कामान् मानवः श्रवणादिह

Transliteration

vidyārthī labhate vidyāṃ bhogārthī bhogamāpnuyāt yānyānprārthayate kāmān mānavaḥ śravaṇādiha

Translation

Ao ouvir aqui este ensinamento sagrado, o buscador de conhecimento alcança o verdadeiro saber; o buscador de deleite obtém deleite. Quaisquer desejos que o ser humano suplique, esses mesmos se cumprem pelo ato de śravaṇa (escuta devocional), pela graça de Pati, o Senhor Śiva.

Word by Word

• vidyārthī: one who seeks knowledge

• labhate: obtains

• vidyām: knowledge (vidyā)

• bhogārthī: one who seeks enjoyment/experience

• bhogam: enjoyment (bhoga)

• āpnuyāt: may attain/obtains

• yān yān: whatever, whichever

• prārthayate: prays for, requests

• kāmān: desired objects/wishes

• mānavaḥ: human being

• śravaṇāt: from hearing, by listening

• iha: here (in this very context/recitation).

Speaker

Suta Goswami (narrating the phala of hearing the Linga Purana discourse) to the sages of Naimisharanya

Characters & Entities

• Shiva

FAQs

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

It teaches that even śravaṇa—devout listening to Śiva’s Purāṇic teaching connected to the Liṅga—functions as a powerful upāya (means), granting both worldly aims (bhoga) and higher aims (vidyā), indicating the Liṅga-centered path is accessible through hearing and devotion.

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

Śiva is implied as Pati—the sovereign bestower who responds to the inner orientation of the pashu (individual soul). The verse presents Him as the giver of both knowledge (which loosens pāśa/bondage) and experience (bhoga), showing His lordship over both spiritual illumination and worldly fruition.

What ritualistic or Yogic practice is highlighted here?

Śravaṇa (reverent listening) is highlighted as a primary Shaiva practice—an essential limb that supports devotion and right understanding, and in a Pāśupata-oriented frame, prepares the pashu for jñāna and gradual release from pāśa.