Shloka 116

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

तस्य रोगा न बाधन्ते वातपित्तादिसंभवाः नाकाले मरणं तस्य न सर्पैरपि दश्यते

Transliteration

tasya rogā na bādhante vātapittādisaṃbhavāḥ nākāle maraṇaṃ tasya na sarpairapi daśyate

Translation

Đối với người ấy, các bệnh do vāta, pitta và những chứng tương tự không thể quấy nhiễu. Cái chết không đến yểu mệnh, và ngay cả rắn độc cũng không cắn—đó là quả báo hộ trì do Đức Pati ban cho pashu chí tín, nương tựa dưới bóng che chở của Śiva.

Word by Word

• tasya: of him (the devotee)

• rogāḥ: diseases

• na: not

• bādhante: afflict/torment

• vāta: wind-humor

• pitta: bile-humor

• ādi: and other (doṣas)

• sambhavāḥ: arising from/produced by

• na: not

• akāle: at an improper time/untimely

• maraṇam: death

• tasya: of him

• na: not

• sarpaiḥ: by serpents

• api: even

• daśyate: is bitten

Speaker

Suta Goswami (narrating the phala-śruti to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

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

It states the rakṣā-phala (protective fruit) of liṅga-sevā: the devotee is guarded from doṣa-born illness, untimely death, and dangers like snakebite—signs of Śiva’s anugraha upon steadfast bhakti.

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

Śiva is implied as Pati—the sovereign Lord who governs time (kāla) and grants protection, loosening the pasha of भय (fear) and vulnerability that binds the pashu in saṃsāra.

What ritualistic or Yogic practice is highlighted here?

The verse functions as a phala-śruti for Śiva-bhakti centered on liṅga-pūjā; it underscores disciplined devotion (a Pāśupata-aligned orientation) where surrender to Pati yields both worldly protection and inner fearlessness.