Shloka 31

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

मेरुमन्दारकैलासतटकूटप्रभेदनः ऐरावतादिभिर् दिव्यैर् दिग्गजैश् च सुपूजितः

Transliteration

merumandārakailāsataṭakūṭaprabhedanaḥ airāvatādibhir divyair diggajaiś ca supūjitaḥ

Translation

Ngài, Đấng phá mở và vượt qua các sườn núi, triền núi và đỉnh núi của Meru, Mandāra và Kailāsa—được các voi thần trấn giữ bốn phương như Airāvata cùng các vị khác cung kính thờ phụng. Vì thế, Chúa (Pati) được tán dương là bậc quân vương vô song, phá tan mọi giới hạn vũ trụ và được muôn phương tôn kính.

Word by Word

• meru: Mount Meru

• mandāra: Mount Mandāra (celestial mountain)

• kailāsa: Mount Kailāsa (Śiva’s abode)

• taṭa: slope/bank/side

• kūṭa: peak/summit

• prabhedanaḥ: splitter/cleaver

• airāvata-ādibhiḥ: by Airāvata and others

• divyaiḥ: divine/celestial

• dig-gajaiḥ: by the elephants of the directions (guardians of the quarters)

• ca: and

• supūjitaḥ: well-worshipped/highly honored

Speaker

Suta Goswami (narrating to the sages at Naimisharanya; contextual attribution)

Characters & Entities

• Airavata
• Diggajas
• Meru
• Mandara
• Kailasa
• Shiva

FAQs

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

It frames Śiva as the transcendent Pati beyond all cosmic structures (even Meru and Kailāsa). In Linga worship, this supports the Linga as the limitless, boundary-breaking reality that all directions and guardians honor.

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

Śiva-tattva is shown as supreme and unobstructed—able to ‘cleave’ or pass beyond the highest cosmic supports—indicating His sovereignty over māyā’s formations and His status as the ultimate Lord worshipped by the powers that uphold the world.

What ritualistic or Yogic practice is highlighted here?

The verse implies digbandhana and dik-devatā/dig-gaja reverence within Śaiva pūjā, and yogically points to Pāśupata discipline that breaks pasha—limitations and identifications—by fixing awareness on Pati as the unsurpassed reality.