Shloka 64

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

एते हिरण्यवर्णाभा गरुडा विष्णुवाहनाः नानाभरणसम्पन्ना व्यपोहन्तु मलं मम

Transliteration

ete hiraṇyavarṇābhā garuḍā viṣṇuvāhanāḥ nānābharaṇasampannā vyapohantu malaṃ mama

Translation

Nawa’y ang mga Garuḍang ito—ginintuang ningning, banal na sasakyan ni Viṣṇu, hitik sa sari-saring hiyas—ang magtaboy ng aking karumihan. Nawa’y maalis ang mala (dungis), ang pāśa na tumatabing sa paśu, upang ang debosyon sa Pati, si Śiva, ay maging dalisay at karapat-dapat sa pagsamba.

Word by Word

• ete: these

• hiraṇya-varṇa-ābhāḥ: having the radiance of gold

• garuḍāḥ: Garuḍas (divine eagle-beings)

• viṣṇu-vāhanāḥ: whose vehicle is Viṣṇu / who are Viṣṇu’s mounts

• nānā-ābharaṇa-sampannāḥ: endowed with various ornaments

• vyapohantu: may they remove, drive away

• malam: impurity, defilement

• mama: my

Speaker

Suta Goswami (narrating a purificatory formula within the Linga Purana’s ritual context)

Characters & Entities

• Vishnu
• Garuda

FAQs

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

It functions as a śuddhi (purificatory) invocation: the devotee prays for removal of mala (impurity) so the mind and body become fit (yogya) for Linga-pūjā and for approaching Pati (Śiva) without obstruction.

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

Indirectly, it frames Śiva as Pati—the One approached through purification. By asking that mala be removed, the verse implies Śiva-tattva is stainless and liberating, while the pashu’s limitation arises from removable coverings (pasha/mala).

What ritualistic or Yogic practice is highlighted here?

Śauca and mantra-śuddhi: a preparatory recitation intended to clear inner and outer defilements before worship, aligning with Pāśupata discipline where purification supports steadiness of mind and devotion.