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

如是，在《圣林伽大往世书》前分中，开启第八十二章，名为“林伽礼拜与解脱：令生灵（paśu）脱离羁绊（pāśa）之叙述”。苏多言曰：“我将宣说《Vyapohana》赞——吉祥而赐一切成就——乃大心之童子神（Kumāra）亲从难陀因（Nandin）口中所闻。”

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).