Shloka 66

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

उपमन्युस्तथान्ये च ऋषयः शिवभाविताः शिवार्चनरताः सर्वे व्यपोहन्तु मलं मम

Transliteration

upamanyustathānye ca ṛṣayaḥ śivabhāvitāḥ śivārcanaratāḥ sarve vyapohantu malaṃ mama

Translation

ขออุปมันยุและฤๅษีอื่นๆ ผู้มีจิตซึมซาบด้วยภาวะแห่งพระศิวะ และผู้หมกมุ่นในศิวารจนา จงขจัดมละ (มลทิน) ของข้าพเจ้าให้สิ้นเถิด

Word by Word

• उपमन्युः (upamanyuḥ): Upamanyu

• तथा (tathā): likewise/also

• अन्ये (anye): other

• च (ca): and

• ऋषयः (ṛṣayaḥ): sages

• शिवभाविताः (śivabhāvitāḥ): infused with Śiva-consciousness, sanctified by devotion to Śiva

• शिवार्चनरताः (śivārcanaratāḥ): engaged in Śiva-worship, devoted to Śiva-arcana

• सर्वे (sarve): all

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

• मलं (malaṃ): impurity, defilement, innate limitation/bondage

• मम (mama): my

Speaker

Suta Goswami (narrating the Purana; the verse expresses a devotee’s prayer invoking Shiva-bhaktas such as Upamanyu)

Characters & Entities

• Shiva
• Upamanyu
• Rishis

FAQs

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

It frames Śiva-arcana (including Liṅga-pūjā) as a means of purification, and highlights that the company and blessings of Śiva-saturated sages support the removal of mala—inner defilement that obstructs devotion.

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

Śiva is implied as the Pati (Lord) whose presence can permeate consciousness (śivabhāvitāḥ) and whose grace operates through His devotees; purification is not merely external but a transformation of the pashu’s condition through Śiva-oriented awareness.

What ritualistic or Yogic practice is highlighted here?

Śiva-arcana (Śiva worship/Liṅga-pūjā) is central, along with the yogic principle of satsanga—seeking the blessing of realized Śiva-bhaktas to dissolve mala and loosen pāśa (bondage) on the pashu (individual soul).