Shloka 81

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

पौष्णं च देव्यः सततं व्यपोहन्तु मलं मम ज्वरः कुम्भोदरश्चैव शङ्कुकर्णो महाबलः

Transliteration

pauṣṇaṃ ca devyaḥ satataṃ vyapohantu malaṃ mama jvaraḥ kumbhodaraścaiva śaṅkukarṇo mahābalaḥ

Translation

Que as Deusas, sempre e continuamente, removam de mim a impureza nascida de Pūṣan; e que a febre, Kumbhodara e Śaṅkukarṇa, de grande força, sejam afastados (por sua apaziguação), para que o paśu (a alma ligada) se torne apto à graça de Śiva.

Word by Word

• pauṣṇam: that which pertains to Pūṣan / a Pūṣan-caused affliction

• ca: and

• devyaḥ: the goddesses (Devīs)

• satatam: always, continually

• vyapohantu: may they remove, dispel

• malam: impurity, defilement

• mama: of me, my

• jvaraḥ: fever (personified)

• kumbhodaraḥ: Kumbhodara (a named powerful being/affliction)

• ca eva: and indeed/also

• śaṅkukarṇaḥ: Śaṅkukarṇa (a named powerful being/affliction)

• mahābalaḥ: very strong, of great power

Speaker

Suta Goswami (narrating a ritual/propitiatory formula within the Linga Purana dialogue tradition)

Characters & Entities

• Devī (Goddesses)
• Pūṣan
• Jvara
• Kumbhodara
• Śaṅkukarṇa

FAQs

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

It functions as a roga-śānti and śuddhi (purification) prayer—asking Devī-śakti to remove mala (impurity) and afflictions so the worshipper becomes adhikārī (fit) for Linga-pūjā and Śiva’s anugraha.

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

Indirectly, it reflects Śiva as Pati: when the paśu is cleansed of mala and distress (forms of pāśa), the soul becomes receptive to Śiva’s grace; Devī is invoked as the operative śakti that clears obstacles to realizing Shiva-tattva.

What ritualistic or Yogic practice is highlighted here?

A propitiatory recitation (japa) for dispelling disease and impurity prior to worship—aligned with Pāśupata discipline where bodily/mental śuddhi supports steadiness in sādhana and devotion to the Linga.