Shloka 29

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

स्तुतस्त्रैलोक्यनाथस्तु मुनिरन्तः पुरं स्थितः सर्वदा पूजितः सर्वैर् नन्दी पापं व्यपोहतु

Transliteration

stutastrailokyanāthastu munirantaḥ puraṃ sthitaḥ sarvadā pūjitaḥ sarvair nandī pāpaṃ vyapohatu

Translation

Nawa’y si Nandī, na laging nananahan sa panloob na santuwaryo ng Panginoon—laging sinasamba ng lahat—na pumupuri sa Panginoon ng tatlong daigdig at naglilingkod kay Śiva na tila isang muni, ay mag-alis ng aming mga kasalanan.

Word by Word

• स्तुतः: praised / engaged in praise

• त्रैलोक्यनाथः: Lord of the three worlds (Śiva as Pati)

• तु: indeed

• मुनिः: sage-like one (seer, disciplined attendant)

• अन्तःपुरम्: inner chamber / inner shrine

• स्थितः: abiding, stationed

• सर्वदा: always

• पूजितः: worshipped

• सर्वैः: by all

• नन्दी: Nandī (Śiva’s chief gaṇa and dharma-guardian)

• पापम्: sin, demerit (pāśa-like impurity)

• व्यपोहतु: may he drive away, remove

Speaker

Suta Goswami (narrating to the sages of Naimisharanya; verse functions as a benedictory remembrance of Nandī within the Shiva-centric narrative)

Characters & Entities

• Shiva
• Nandi

FAQs

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

It frames Linga-pūjā as entering the Lord’s “inner shrine” (antaḥpura) through devotion, invoking Nandī as the gatekeeper and purifier who removes pāpa—an obstacle (pāśa) to the pashu’s approach to Pati.

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

Śiva is affirmed as Trailokyanātha—the supreme Pati governing all three worlds—while Nandī’s constant presence in the inner sanctum indicates Śiva’s ever-accessible grace to sincere worshippers.

What ritualistic or Yogic practice is highlighted here?

A stuti-based upāsanā: praising Śiva and remembering Nandī as the sanctum-guardian, which supports purification (pāpa-kṣaya) as a preparatory limb for Pāśupata-oriented devotion and disciplined worship.