Shloka 64

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

एते हिरण्यवर्णाभा गरुडा विष्णुवाहनाः नानाभरणसम्पन्ना व्यपोहन्तु मलं मम

Transliteration

ete hiraṇyavarṇābhā garuḍā viṣṇuvāhanāḥ nānābharaṇasampannā vyapohantu malaṃ mama

Translation

愿这些迦楼罗——金辉灿然、为毗湿奴之神圣坐骑、佩饰众宝——驱除我之垢染。愿我的mala（染污），那遮蔽paśu之缚（pāśa），得以除去，使对主宰Pati——湿婆——的奉爱清净，堪受礼拜。

Word by Word

• ete: these

• hiraṇya-varṇa-ābhāḥ: having the radiance of gold

• garuḍāḥ: Garuḍas (divine eagle-beings)

• viṣṇu-vāhanāḥ: whose vehicle is Viṣṇu / who are Viṣṇu’s mounts

• nānā-ābharaṇa-sampannāḥ: endowed with various ornaments

• vyapohantu: may they remove, drive away

• malam: impurity, defilement

• mama: my

Speaker

Suta Goswami (narrating a purificatory formula within the Linga Purana’s ritual context)

Characters & Entities

• Vishnu
• Garuda

FAQs

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

It functions as a śuddhi (purificatory) invocation: the devotee prays for removal of mala (impurity) so the mind and body become fit (yogya) for Linga-pūjā and for approaching Pati (Śiva) without obstruction.

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

Indirectly, it frames Śiva as Pati—the One approached through purification. By asking that mala be removed, the verse implies Śiva-tattva is stainless and liberating, while the pashu’s limitation arises from removable coverings (pasha/mala).

What ritualistic or Yogic practice is highlighted here?

Śauca and mantra-śuddhi: a preparatory recitation intended to clear inner and outer defilements before worship, aligning with Pāśupata discipline where purification supports steadiness of mind and devotion.