Shloka 108

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

त्रिनेत्रा वरदा देवी महिषासुरमर्दिनी शिवार्चनरता दुर्गा सा मे पापं व्यपोहतु

Transliteration

trinetrā varadā devī mahiṣāsuramardinī śivārcanaratā durgā sā me pāpaṃ vyapohatu

Translation

త్రినేత్రా, వరదాయిని దేవి, మహిషాసురమర్దిని—శివార్చనలో రతమైన దుర్గ నా పాపాన్ని తొలగించుగాక; బంధనజన్య మలాన్ని నివారించి శివానుగ్రహంతో శుద్ధిని ప్రసాదించుగాక.

Word by Word

• त्रिनेत्रा: three-eyed

• वरदा: giver of boons

• देवी: Goddess

• महिषासुरमर्दिनी: slayer of the demon Mahishasura

• शिवार्चनरता: devoted to the worship (arcana) of Shiva

• दुर्गा: Durga, the Protectress who carries beings across difficulty

• सा: she

• मे: my

• पापं: sin, demerit, impurity (pāpa)

• व्यपोहतु: may she remove, drive away completely

Speaker

Suta Goswami (narrating a stotra/traditional protective invocation within the Linga Purana discourse)

Characters & Entities

• Durga
• Shiva
• Mahishasura

FAQs

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

It presents Durga as “śivārcanaratā”—one whose highest orientation is Shiva-arcana—thereby framing Devi-stuti as supportive of Linga-centered worship and as a means of purification for the devotee.

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

By depicting the Goddess as devoted to Shiva’s worship, the verse implies Shiva’s status as Pati (the Lord) whose worship purifies pāpa and loosens pasha (bondage) afflicting the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Shiva-archana (ritual worship) is highlighted as a purificatory practice; the prayer for removal of pāpa aligns with Pashupata-oriented discipline where devotion and worship aid the pashu in overcoming pasha.