Shloka 34

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

ब्रह्माद्याधोरणैर् दिव्यैर् योगपाशसमन्वितैः बद्धो हृत्पुण्डरीकाख्ये स्तंभे वृत्तिं निरुध्य च

Transliteration

brahmādyādhoraṇair divyair yogapāśasamanvitaiḥ baddho hṛtpuṇḍarīkākhye staṃbhe vṛttiṃ nirudhya ca

Translation

Nabigkis ng mga banal na tali na nagsisimula kay Brahmā—na may mga yogic na silo (yogapāśa)—pinigil Niya ang mga pag-ikot ng isip at iningatan itong hindi gumagalaw sa haliging tinatawag na “Lotus ng Puso.”

Word by Word

• brahmā-ādi: beginning with Brahmā

• ādhoraṇaiḥ: with supporting cords/ropes

• divyaiḥ: divine, celestial

• yoga-pāśa-samanvitaiḥ: furnished with yogic nooses/bonds

• baddhaḥ: bound, restrained

• hṛt-puṇḍarīka-ākhye: named ‘the heart-lotus’

• staṃbhe: in the pillar/support (inner axis)

• vṛttim: mental modification, fluctuation

• nirudhya: restraining, checking

• ca: and

Speaker

Suta Goswami (narrating the Purva-Bhaga to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It frames the Liṅga not only as an external icon but as the inner ‘pillar’ in the heart-lotus where the sādhaka arrests vṛttis—making worship an inward Pāśupata discipline as well as a ritual act.

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

By implying an inner axis (staṃbha) where bondage (pāśa) is mastered, it aligns with Shiva as Pati—the Lord who enables the pashu (individual soul) to transcend pasha through yogic restraint and inward absorption.

What ritualistic or Yogic practice is highlighted here?

Vṛtti-nirodha focused in the hṛt-puṇḍarīka (heart-lotus), using ‘yoga-pāśa’ imagery—an internalized Pāśupata method of binding/restraint that supports antaryāga (inner worship).