Shloka 6

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

वामदेवश् च भगवान् पापमाशु व्यपोहतु अनन्तः सर्वविद्येशः सर्वज्ञः सर्वदः प्रभुः

Transliteration

vāmadevaś ca bhagavān pāpamāśu vyapohatu anantaḥ sarvavidyeśaḥ sarvajñaḥ sarvadaḥ prabhuḥ

Translation

بھگوان وام دیو جلد گناہ دور فرمائے۔ وہ اَننت ہیں، تمام ودیاؤں کے ایشور، سب کچھ جاننے والے اور سب کچھ دینے والے—پرم پربھو، پتی۔

Word by Word

• वामदेवः: Vāmadeva (a benign aspect/name of Śiva)

• च: and/also

• भगवान्: the Blessed Lord

• पापम्: sin, demerit (pāpa)

• आशु: quickly, swiftly

• व्यपोहतु: may (He) remove, drive away

• अनन्तः: the Infinite, without end

• सर्वविद्येशः: Lord of all vidyās (knowledges, disciplines)

• सर्वज्ञः: all-knowing, omniscient

• सर्वदः: giver of all (boons, welfare, attainments)

• प्रभुः: Lord, sovereign master

Speaker

Suta Goswami (narrating a hymn within the Linga Purana’s Shaiva praise context)

Characters & Entities

• Shiva
• Vamadeva

FAQs

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

It frames Linga-worship as Shiva-centered remembrance (nāma/stuti) where invoking Vāmadeva is itself a purifier, aimed at pāpa-kṣaya so the worshipper (paśu) becomes fit for grace (anugraha) from the Pati.

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

Shiva is presented as Pati: Ananta (limitless), Sarvavidyeśa (source and ruler of all valid knowledges), Sarvajña (omniscient consciousness), and Sarvada (bestower of all attainments, including mokṣa), indicating His supremacy over both bondage (pāśa) and the bound soul (paśu).

What ritualistic or Yogic practice is highlighted here?

Nāma-smaraṇa and stuti (devotional recitation) are highlighted as a practical Shaiva discipline aligned with Pāśupata orientation—purifying pāpa and preparing the aspirant for deeper Linga-pūjā and inner yoga.