Shloka 47

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

एते पापं व्यपोहन्तु मनसा कर्मणा कृतम् नभस्वान्स्पर्शनो वायुर् अनिलो मारुतस् तथा

Transliteration

ete pāpaṃ vyapohantu manasā karmaṇā kṛtam nabhasvānsparśano vāyur anilo mārutas tathā

Translation

愿这些——Nabhasvān、Sparśana、Vāyu、Anila 与 Maruta——驱除由心念与行为所造之罪。凭借风之原理的净化触感，愿束缚之绳 pāśa 为众生之魂 paśu 而松解；当恩典使内在之流转向主宰 Pati——湿婆 Śiva。

Word by Word

• एते (ete): these

• पापं (pāpaṃ): sin, demerit

• व्यपोहन्तु (vyapohantu): may they remove, dispel

• मनसा (manasā): by the mind, mentally

• कर्मणा (karmaṇā): by action, through deeds

• कृतम् (kṛtam): done, committed

• नभस्वान् (nabhasvān): ‘the sky-moving one’, a name of Wind

• स्पर्शनो (sparśano): ‘the toucher’, a name/aspect of Wind

• वायुः (vāyuḥ): Vāyu, the Wind

• अनिलः (anilaḥ): Anila, ‘air’, Wind

• मारुतः (mārutaḥ): Maruta, storm-wind

• तथा (tathā): and also, likewise

Speaker

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya)

Characters & Entities

• Vayu
• Maruts
• Shiva

FAQs

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

It functions as a śuddhi (purificatory) invocation: before approaching the Liṅga, the devotee seeks removal of mental and karmic impurities so worship becomes fit for receiving Śiva’s anugraha (grace).

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

Śiva-tattva is implied as Pati, the liberating Lord: even elemental forces like Vāyu become instruments of purification that help the pashu loosen pāśa and turn inward toward Śiva.

What ritualistic or Yogic practice is highlighted here?

Tattva-śuddhi and manas-śuddhi: a preparatory practice where elemental deities (here, wind-names) are invoked to cleanse sins of mind and action, supporting Pāśupata-oriented inner discipline before pūjā.