Shloka 11

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

शिवध्यानैकसम्पन्नः स मे पापं व्यपोहतु श्रीकण्ठः श्रीपतिः श्रीमाञ् शिवध्यानरतः सदा

Transliteration

śivadhyānaikasampannaḥ sa me pāpaṃ vyapohatu śrīkaṇṭhaḥ śrīpatiḥ śrīmāñ śivadhyānarataḥ sadā

Translation

ขอศรีกัณฐะ—ศรีปติ พระผู้รุ่งเรืองเป็นมงคล—ผู้ดำรงอยู่ในศิวสมาธิอยู่เสมอ จงขจัดบาปของข้าพเจ้า

Word by Word

• śiva-dhyāna: meditation on Śiva

• eka-sampannaḥ: solely endowed/perfected (in one-pointedness)

• saḥ: he (that Lord)

• me: my

• pāpam: sin/impurity (pāpa)

• vyapohatu: may he remove/drive away

• śrī-kaṇṭhaḥ: Śrīkaṇṭha (the Lord with the auspicious throat)

• śrī-patiḥ: Lord of Śrī (prosperity/fortune)

• śrī-mān: splendid, glorious

• śiva-dhyāna-rataḥ: devoted/absorbed in Śiva-meditation

• sadā: always

Speaker

Suta Goswami (narrating a Śiva-stuti/prayer within the Linga Purana’s dhyāna context)

Characters & Entities

• Shiva (Śrīkaṇṭha)

FAQs

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

It emphasizes that external Linga-pūjā is fulfilled by inner worship—one-pointed Śiva-dhyāna—through which the Pati (Śiva) purifies the devotee and removes pāpa, strengthening the efficacy of all śaiva rites.

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

Śiva is presented as Śrīkaṇṭha and Śrīpati—supremely auspicious and sovereign—whose very nature is steady, self-established consciousness (dhyāna-rūpa). As Pati, he has the power to dissolve the pasha-like impurities that bind the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Śiva-dhyāna (one-pointed meditation) is highlighted—aligned with Pāśupata-oriented practice where sustained contemplation of the Lord functions as an inner sādhana for purification (pāpa-kṣaya) and loosening bondage (pāśa).