Shloka 1

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

इति श्रीलिङ्गमहापुराणे पूर्वभागे पशुपाशविमोचनलिङ्गपूजादिकथनं नामैकाशीतितमो ऽध्यायः सूत उवाच व्यपोहनस्तवं वक्ष्ये सर्वसिद्धिप्रदं शुभम् नन्दिनश् च मुखाच्छ्रुत्वा कुमारेण महात्मना

Transliteration

iti śrīliṅgamahāpurāṇe pūrvabhāge paśupāśavimocanaliṅgapūjādikathanaṃ nāmaikāśītitamo 'dhyāyaḥ sūta uvāca vyapohanastavaṃ vakṣye sarvasiddhipradaṃ śubham nandinaś ca mukhācchrutvā kumāreṇa mahātmanā

Translation

یوں شری لِنگ مہاپُران کے پُروَ بھاگ میں ‘پشو-پاش وِموچن اور لِنگ پوجا وغیرہ کا بیان’ نامی باب شروع ہوتا ہے۔ سوت نے کہا—میں ‘ویپوہن ستَو’ بیان کروں گا؛ یہ مبارک ہے اور ہر طرح کی سِدھی عطا کرتا ہے، جسے مہاتما کُمار نے نندی کے منہ سے سنا تھا۔

Word by Word

• iti: thus

• śrī-liṅga-mahāpurāṇe: in the auspicious Liṅga Mahāpurāṇa

• pūrva-bhāge: in the earlier section (Pūrva-bhāga)

• paśu-pāśa-vimocana: liberation of the paśu (bound soul) from pāśa (bondage)

• liṅga-pūjā-ādi-kathanam: narration of Liṅga worship and related observances

• nāma: named

• adhyāyaḥ: chapter

• sūta uvāca: Sūta said

• vyapohana-stavam: the Vyapohana hymn (that removes/dispels obstacles and bondage)

• vakṣye: I shall speak/proclaim

• sarva-siddhi-pradam: bestowing all siddhis/attainments

• śubham: auspicious

• nandinaḥ: of Nandin

• ca: and

• mukhāt: from the mouth

• śrutvā: having heard

• kumāreṇa: by Kumāra (Kārttikeya/Skanda)

• mahātmanā: by the great-souled one

Speaker

Sūta Gosvāmin

Characters & Entities

• Sūta
• Nandin
• Kumāra (Skanda/Kārttikeya)
• Śiva (implied through Liṅga and Nandin)

FAQs

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

It introduces an authoritative Shaiva hymn (Vyapohana-stava) connected with liṅga-pūjā and aimed at paśu-pāśa-vimocana—freeing the individual soul from bondage through Śiva-oriented devotion and practice.

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

Śiva-tattva is implied as Pati—the auspicious Lord whose grace, accessed through liṅga-pūjā and stotra, grants siddhi and removes the bonds (pāśa) that limit the paśu.

What ritualistic or Yogic practice is highlighted here?

The verse highlights stotra-japa/recitation as a Shaiva upāya, paired with liṅga-pūjā, functioning as a Pāśupata-aligned means to dispel obstacles and loosen pāśa through devotion and transmitted lineage authority (Nandin → Kumāra).