Shloka 81

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

पौष्णं च देव्यः सततं व्यपोहन्तु मलं मम ज्वरः कुम्भोदरश्चैव शङ्कुकर्णो महाबलः

Transliteration

pauṣṇaṃ ca devyaḥ satataṃ vyapohantu malaṃ mama jvaraḥ kumbhodaraścaiva śaṅkukarṇo mahābalaḥ

Translation

Nguyện các Nữ Thần luôn luôn xua trừ cho con mọi uế nhiễm phát sinh từ Pūṣan. Và nguyện cơn sốt, Kumbhodara cùng Śaṅkukarṇa đầy đại lực đều bị đẩy lùi (nhờ sự an hòa), để paśu (linh hồn bị trói buộc) trở nên xứng hợp đón nhận ân sủng của Śiva.

Word by Word

• pauṣṇam: that which pertains to Pūṣan / a Pūṣan-caused affliction

• ca: and

• devyaḥ: the goddesses (Devīs)

• satatam: always, continually

• vyapohantu: may they remove, dispel

• malam: impurity, defilement

• mama: of me, my

• jvaraḥ: fever (personified)

• kumbhodaraḥ: Kumbhodara (a named powerful being/affliction)

• ca eva: and indeed/also

• śaṅkukarṇaḥ: Śaṅkukarṇa (a named powerful being/affliction)

• mahābalaḥ: very strong, of great power

Speaker

Suta Goswami (narrating a ritual/propitiatory formula within the Linga Purana dialogue tradition)

Characters & Entities

• Devī (Goddesses)
• Pūṣan
• Jvara
• Kumbhodara
• Śaṅkukarṇa

FAQs

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

It functions as a roga-śānti and śuddhi (purification) prayer—asking Devī-śakti to remove mala (impurity) and afflictions so the worshipper becomes adhikārī (fit) for Linga-pūjā and Śiva’s anugraha.

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

Indirectly, it reflects Śiva as Pati: when the paśu is cleansed of mala and distress (forms of pāśa), the soul becomes receptive to Śiva’s grace; Devī is invoked as the operative śakti that clears obstacles to realizing Shiva-tattva.

What ritualistic or Yogic practice is highlighted here?

A propitiatory recitation (japa) for dispelling disease and impurity prior to worship—aligned with Pāśupata discipline where bodily/mental śuddhi supports steadiness in sādhana and devotion to the Linga.