Shloka 45

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

पापं व्यपोहन्तु मम भयं निर्णाशयन्तु मे वासवः पावकश्चैव यमो निरृतिरेव च

Transliteration

pāpaṃ vyapohantu mama bhayaṃ nirṇāśayantu me vāsavaḥ pāvakaścaiva yamo nirṛtireva ca

Translation

पापं व्यपोहन्तु मम भयं निर्णाशयन्तु मे। वासवः पावकश्चैव यमो निरृतिरेव च॥

Word by Word

• पापम् (pāpam): sin, demerit

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

• मम (mama): my

• भयम् (bhayam): fear

• निर्णाशयन्तु (nirṇāśayantu): may (they) completely destroy

• मे (me): for me, my

• वासवः (vāsavaḥ): Vāsava/Indra

• पावकः (pāvakaḥ): Pāvaka/Agni (fire)

• च एव (ca eva): and indeed

• यमः (yamaḥ): Yama (lord of restraint/death)

• निरृतिः (nirṛtiḥ): Nirṛti (deity of dissolution/inauspiciousness)

• एव च (eva ca): also indeed

Speaker

Suta Goswami (narrating a protective/ritual formula within the Linga Purana’s Shaiva context)

Characters & Entities

• Indra (Vāsava)
• Agni (Pāvaka)
• Yama
• Nirṛti
• Shiva

FAQs

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

It functions as a śānti-prayoga: the devotee invokes cosmic regulators (Indra, Agni, Yama, Nirṛti) to remove pāpa and bhaya so the Linga-pūjā proceeds without obstacles and the mind becomes fit for Śiva-bhakti.

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

Though Devas are invoked, the implied goal is purification for turning to Pati (Śiva). In Shaiva Siddhānta terms, Deva-help is instrumental, while final release from pasha and stabilization of the pashu occurs through Śiva’s anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

A protective purification step (pāpa-śānti and bhaya-nāśa) used before or during Linga-pūjā; yogically, it supports pratyāhāra and dhāraṇā by reducing fear-based agitation and karmic obstruction.