Some comments of on the vyapohana stava and its pantheon

The vyapohana stava is an important saiddhAntika purificatory incantation. It may be compared with other works composed by deshika-s of the Urdhvasrotas such as: 1) the vyomavApistava of the Kashmirian commentator bhaTTa rAmakANTha-II; 2) the shiva-pUjA-stava of j~nAnashambhu, a scholar from the Tamil country who worked in Kashi; 3) the pa~nchAvarNa-stava by the illustrious aghorashiva of the Tamil country; 4) the ananta-vijaya-maNDala-stava of rAjA bhojadeva paramAra. While those stava-s are of clearly human composition, the vyapohana presents itself as a scriptural text of divine origin only retold by human agents.

sUta uvAcha
vyapohana stavaM vakShye sarva-siddhi-pradaM shubham
nandinash cha mukhAch-ChrutvA kumAreNa mahAtmanA || 1
vyAsAya kathitaM tasmAd bahumAnena vai mayA

The sUta said: I will now narrate the auspicious vyapohana-stava which confers all success. And having heard it from the mouth of nandin it was expounded by the great kumAra to vyAsa. From him indeed it was respectfully received by me [the sUta].

[The sUta here is transmitting information from vyAsa as is typical of purANa-s. However, as the post-vaidika shaiva tradition was expanding it gradually began absorbing the kaumAra tradition within it in large part in a subordinate position (However, in south India, especially the Tamil country, the kaumAra tradition while colored by the saiddhAntika shaiva tradition still retained much independence). In course of the absorption of the kaumAra-mata kumAra was often placed as a intermediary who transmitted the shaiva shAstra-s. In the early skanda-purANa, which is primarily a shaiva text, shiva mostly does not act by himself, rather using his agents to act on his behalf. In this kumAra is an agent of rudra who acts repeatedly on his behalf. The other notable agent of shiva is his famous gaNa nandin who is also often shown acting on his behalf. Importantly, he is also presented as a major transmitter of shaiva shAstra-s. Thus, kumAra and nandin, the major transmitters of shaiva lore, are here placed before vyAsa and the sUta stressing the point that this inheres from the core shaiva tradition.

sadAshivaH:
namaH shivAya shuddhAya nirmalAya yashasvine |
duShTAntakAya sharvAya bhavAya paramAtmane ||
pa~ncha-vaktro dasha-bhujo hy akSha-pa~ncha-dashair-yutaH |
shuddha-sphaTika-saMkAshaH sarvAbharaNa-bhUShitaH ||
sarvaj~naH sarvagaH shAntaH sarvopari susaMsthitaH |
padmAsanasthaH someshaH pApam Ashu vyapohatu ||

[Like several saiddhAntika shaiva AvaraNa stava-s, this one too begins with the worship of the innermost maNDala and proceeds outwards. The innermost deity here is sadAshiva with 5 heads, 10 arms and 15 eyes. As is typical of the saiddhAntika tradition, he is seated in padmAsana on top of all. A superb representation of such a sadAshiva from the Vanga country, as expounded in the saiddhAntika tantra-s, might be seen in the University Museum of U Penn. Despite the progressive establishment of many levels of rudra ectypes in shaiva tradition, passing through the early pAshupata-s, lakula-s, kAlAmukha-s and finally to the saiddhAntika-s, his organic link to the old vaidika rudra remains clear by the use of the ancient epithets bhava and sharva. Indeed, this is made clear by the deshika-s, j~nAnashambhu and the great-great grandson of trilochanashiva, where they term the preferred form of sadAshiva worshiped by them as rudrasadAshiva. Tradition informs us that in this form he is visualized as holding the following in the ten hands: 1) trishUla (trident); 2) khatvA~Nga (skull-topped brand); 3) shakti (spear); 4) varada-mudra; 5) abhayamudra; 6) indIvara (lotus); 7) ahi (snake); 8) Damaru (dumbbell drum); 9) pomegranate; 10) akShasUtra (rosary). His praise here begins with the ancient pa~nchAkSharI mantra, which also has its beginnings in the shatarudrIya of the yajurveda. The worship of each deity in this stava concludes with the verb vyapoh in imperative mood applied to pApa, meaning remove the sins of the worshiper]

pa~ncha-mUrtayaH:
IshAnaH puruShash-chaiva aghoraH sadya eva cha |
vAmadevash cha bhagavAn pApam Ashu vyapohatu ||

[The pa~nchabrahma-s or the five face mantra-s, as a group, come from the early layer of the shaiva tradition recorded in the late vaidika period and used by shaiva-s ever since. They are central to the pAshupata tradition practice and the five sections of the pAshupata sUtra-s have been identified with these mantra-s. They stand for the faces of sadAshiva or the rudra repesenting each of the five faces. The saiddhAntika tradition holds that their tantra-s were narrated by the upward face or the IshAna face, hence their appellation Urdhavasrotas. Keeping with this, we have the list here begin with IshAna and then go around east-south-west-north. This is an interesting departure from the common brahmabha~Ngi sequence of the saiddhAntika texts (e.g parAkhya tantra) of ishAna-tatpuruSha-aghora-vAmadeva-sadyojAta or its reverse seen in the veda and tantra-s like kiraNa and mR^igendra. In the saiddhAntika tradition these five faces are shown as IshAna (quartz ), sadyojAta (conch-white), vAmdeva (red), aghora (black), and tatpuruSha (yellow). If they are visualized as faces of sadAshiva then that of IshAna is shown as a boy, that of tatpuruSha as a young man, that of aghora as a fierce one with a prominent mustache, that of vAmadeva as a seductive woman, and that of sadyojAta as a great king. If they are visualized as separate rudra-s then several distinct prescriptions are given: In the mata~NgapArameshvara tantra they are visualized with 4 heads and 4 arms during mantra-practice. If idols are made then they have 4 heads and 8 arms with gems embedded in them. In the Chera country, the deshika ravi in his prayogama~njarI recommends visualizing the 4 directional rudra-s thus – sadyojAta 4 heads, 4 arms; vAmadeva as a goddess with 4 heads and 4 hands; aghora with 4 heads with fangs and 8 arms; tatpuruSha as yogin with 1 head and 4 arms; Ishana just like sadAshiva with 5 heads and 10 arms. In the bhairava-srotas (svachChanda tantra) they are all visualized with 5 heads and 10 arms around svachChanda-bhairava with 5 heads and 18 hands. The manual from the Kashmira country by kShemarAja, student of abhinavagupta states that these rudra-s should be depicted as holding varada, abhaya, a sword, shield, a lasso, a hook, arrows, a pinAka bow,a severed head and the khaTvA~Nga.]

vidyeshvarAH:
anantaH sarva-vidyeshaH sarvaj~naH sarvadaH prabhuH |
shiva-dhyAnaika-sampannaH sa me pApaM vyapohatu ||
sUkShmaH surAsureshAno vishvesho gaNa-pUjitaH |
shiva-dhyAnaika-sampannaH sa me pApaM vyapohatu ||
shivottamo mahApUjyaH shiva-dhyAna-parAyaNaH |
sarvagaH sarvadaH shAntaH sa me pApaM vyapohatu ||
ekAkSho bhagavAn IshaH shivArchana-parAyaNaH |
shiva-dhyAnaika-sampannaH sa me pApaM vyapohatu ||
[ekarudro mahAtejo sarva-bhUta-supUjitaH |
shiva-dhyAnaika-sampannaH sa me pApaM vyapohatu ||]
trimUrtir bhagavAn IshaH shiva-bhakti-prabodhakaH |
shiva-dhyAnaika-sampannaH sa me pApaM vyapohatu ||
shrIkaNThaH shrIpatiH shrImA~n shiva-dhyAna-rataH sadA |
shivArchana-rataH shrImAn sa me pApaM vyapohatu ||
[shikhaNDI shUla-dR^ik dhImAn shaktIsho gaNapUjitaH |
shivArchanarataH shrImAn sa me pApaM vyapohatu ||]

[The vidyeshvara-s are rudra-s who represent the apotheosis of the shaiva mantra-s. In a sense this directly represents a key feature of the tAntrika mantra-mArga inherited from a stream of the mImAMsa tradition where there and no extra-natural deities. Rather, the deities are the mantra-s themselves. Hence, these vidyA-s have been deified as 8 distinct deities, the vidyeshvara-s, who are depicted thus: ananta (golden); sUkShma (fiery); shivottama (black); ekanetra (bee-colored); ekarudra (white); trimUrti (grey); shrIkaNTha (red); shikhaNDin (light pink). In this system they occupy the circuit of the maNDala around the pa~nchabrahma-s in the 8 cardinal directions. The vidyeshvara-s are depicted as 2 armed, 8 armed or 10 armed. The saiddhAntika manual from Nepal pratiShTha-lakShaNa-sAra-samuchchaya states that the 8 armed vidyesha-s are shown with 4 heads and if two armed they grip a spear and a trident in the crooks of their elbows. The commonly preserved readings appear to drop the names in brackets of ekarudra and shikhaNDin probably because of the unfamiliarity of the later paurANika transmitters with the intricacies of saiddhAntika tradition.]

mahAdevI:

trailokya-namitA devI solkAkArA purAtanI || 13
dAkShAyaNI mahAdevI gaurI haimavatI shubhA
ekaparNAgrajA saumyA tathA vai chaikapATalA || 14
aparNA varadA devI varadAnaikatatparA
umA suraharA sAkShAt kaushikI vA kapardinI || 15
khaTvA~NgadhAriNI divyA karAgra-taru-pallavA
naigameyAdibhir divyaish chaturbhiH putrakair-vR^itA || 16
menAyA nandinI devI vArijA vArijekShaNA
aMbAyA vItashokasya nandinash cha mahAtmanaH || 17
shubhAvatyAH sakhI shAntA pa~nchachUDA varapradA
sR^iShTyarthaM sarvabhUtAnAM prakR^iti tvaM gatAvyayA || 18
trayoviMshatibhis tattvair mahadAdyair vijR^imbhitA
lakShmyAdi-shaktibhir nityaM namitA nanda-nandinI || 19
manonmanI mahAdevI mAyAvI maNDanapriyA
mAyayA yA jagat-sarvaM brahmAdyaM sacharAcharam || 20
kShobhiNI mohinI nityaM yoginAM hR^idi saMsthitA
ekAnekasthitA loke indIvaranibhekShaNA || 21
bhaktyA paramayA nityaM sarva-devair-abhiShTutA
gaNendrAmbhoja-garbhendra-yama-vittesha-pUrvakaiH || 22
saMstutA jananI teShAM sarvopadrava-nAshinI
bhaktA-nAmArtihA bhavyA bhava-bhAva-vinAshanI || 23
bhukti-mukti-pradA divyA bhaktAnAm-aprayatnataH
sA me sAkShAn-mahAdevI pApam Ashu vyapohatu || 24

[It seems that in the iconography of the earlier saiddhAntika tantra-s sadAshiva was an ekavIra depicted without the accompanying shakti. But in the pa~nchAvarNa stava of aghorashiva we find the shakti very much in place. However, her visualization is not described there as it seem the unity of the shakti with sadAshiva is emphasized this way. Interestingly, in this stava she receives a longer praise than sadAshiva. This, points to the parallel saiddhAntika stream where she played a major role, reminiscent of what was seen in the development of the bhairava- and vAma- srotAMsi. She is praised with her usual epithets from paurANika legend and also described as the mother of the four fold kumAra-s starting with naigameya. This rather archaic feature is reiterated in this text (see below). Moreover, she is also described as the mother of nandin, gaNesha and the deva-s. She is identified with prakR^iti and its 23 evolutes as described in the sAMkhya tradition. This is in opposition to the saiddhAntika situation where 36 tattva-s are believed to exist. Thus, this seems to represent a paurANika “smArtization” of the saiddhAntika shaiva position.]

chaNDeshvaraH:
chaNDaH sarvagaNeshAno mukhAch-ChaMbhor-vinirgataH
shivArchanarataH shrImAn sa me pApaM vyapohatu || 25

nandikeshvaraH:
shAla~NkAyana-putrastu hala-mArgotthitaH prabhuH
jAmAtA marutAM devaH sarva-bhUta-maheshvaraH || 26
sarvagaH sarvadR^ik sharvaH sarvesha-sadR^ishaH prabhuH
sa-nArAyaNakair devaiH sendra-chandra-divAkaraiH || 27
siddhaish cha yakSha-gandharvair bhUtair-bhUta-vidhAyakaiH
uragair R^iShibhish chaiva brahmaNA cha mahAtmanA || 28
stutas-trailokya-nAthastu munir-antaH puraM sthitaH
sarvadA pUjitaH sarvair nandI pApaM vyapohatu || 29

gaNapatiH:
mahAkAyo mahAtejA mahAdeva ivAparaH
shivArchanarataH shrImAn sa me pApaM vyapohatu || 30
meru-mandAra-kailAsa- taTa-kUTa-prabhedanaH
airAvatAdibhir divyair dig-gajaish cha supUjitaH || 31
sapta-pAtAlapAdash cha sapta-dvIporuja~NghakaH
saptArNavA~Nkushash-chaiva sarva-tIrthodaraH shivaH || 32
AkAsha-deho dig-bAhuH soma-sUryAgni-lochanaH
hatAsura-mahAvR^ikSho brahma-vidyA-mahotkaTaH || 33
brahmAdyAdhoraNair divyair yoga-pAsha-samanvitaiH
baddho hR^it-puNDarIkAkhye staMbhe vR^ittiM nirudhya cha || 34
nAgendra-vaktro yaH sAkShAd gaNa-koTi-shatair-vR^itaH
shiva-dhyAnaika-sampannaH sa me pApaM vyapohatu || 35

bhR^i~NgI:
bhR^i~NgIshaH pi~NgalAkSho .asau bhasitAshastu dehayuk
shivArchanarataH shrImAn sa me pApaM vyapohatu || 36

kumAraH:
chaturbhis-tanubhir nityaM sarvAsura-nibarhaNaH
skandaH shaktidharaH shAntaH senAnIH shikhivAhanaH || 37
devasenApatiH shrImAn sa me pApaM vyapohatu

aShTa-mUrtayaH:
bhavaH sharvas-tatheshAno rudraH pashupatis tathA || 38
ugro bhImo mahAdevaH shivArchanarataH sadA
etAH pApaM vyapohantu mUrtayaH parameShThinaH || 39

ekAdasha rudrAH:
mahAdevaH shivo rudraH sha~Nkaro nIlalohitaH
IshAno vijayo bhImo devadevo bhavodbhavaH || 40
kapAlIshash cha vij~neyo rudrA rudrAMsha-saMbhavAH
shiva-praNAma-sampannA vyapohantu malaM mama || 41

dvAdashAdityAH:
vikartano vivasvAMsh cha mArtaNDo bhAskaro raviH
lokaprakAshakashchaiva lokasAkShItrivikramaH || 42
Adityash cha tathA sUryash chAMshumAMsh cha divAkaraH
ete vai dvAdashAdityA vyapohantu malaM mama || 43

tanmAtrAH:
gaganaM sparshanaM tejo rasash cha pR^ithivI tathA
chandraH sUryas-tathAtmA cha tanavaH shiva-bhAShitAH || 44
ete pApaM vyapohantu bhayaM nirNAshayantu me

lokapAlAH:
vAsavaH pAvakashchaiva yamo nirR^itireva cha || 45
varuNo vAyusomau cha IshAno bhagavAn hariH
pitAmahash cha bhagavAn shivadhyAnaparAyaNaH || 46
ete pApaM vyapohantu manasA karmaNA kR^itam

marutaH:
nabhasvAn sparshano vAyur anilo mArutas tathA || 47
prANaH prANesha-jIveshau mArutaH shivabhAShitAH
shivArchanaratAH sarve vyapohantu malaM mama || 48

chAraNAH:
khecharI vasuchArI cha brahmesho brahma-brahmadhIH
suSheNaH shAshvataH pR^iShTaH supuShTash cha mahAbalaH || 49
ete vai chAraNAH shaMbhoH pUjayAtIva bhAvitAH
vyapohantu malaM sarvaM pApaM chaiva mayA kR^itam || 50

siddhAH:
mantraj~no mantravit prAj~no mantrarAT siddhapUjitaH
siddhavat-paramaH siddhaH sarvasiddhipradAyinaH || 51
vyapohantu malaM sarve siddhAH shivapadArchakAH

kuberAdi yakShagaNAH:
yakSho yakShesha dhanado jR^imbhako maNibhadrakaH || 52
pUrNabhadreshvaro mAlI shiti-kuNDalir-eva cha
narendrashchaiva yakSheshA vyapohantu malaM mama || 53

sarpAH:
anantaH kulikashchaiva vAsukistakShakastathA
karkoTako mahApadmaH sha~NkhapAlo mahAbalaH || 54
shivapraNAmasampannAH shivadehaprabhUShaNAH
mama pApaM vyapohantu viShaM sthAvaraja~Ngamam || 55

kinnarAH:
vINAj~naH kinnarashchaiva surasenaH pramardanaH
atIshayaH sa prayogI gItaj~nashchaiva kinnarAH || 56
shivapraNAmasampannA vyapohantu malaM mama

vidyAdharAH:
vidyAdharash cha vibudho vidyArAshirvidAM varaH || 57
vibuddho vibudhaH shrImAn kR^itaj~nash cha mahAyashAH
ete vidyAdharAH sarve shivadhyAnaparAyaNAH || 58
vyapohantu malaM ghoraM mahAdevaprasAdataH

asurAH:
vAmadevI mahAjambhaH kAlanemirmahAbalaH || 59
sugrIvo mardakashchaiva pi~Ngalo devamardanaH
prahrAdash chApy anuhrAdaH saMhrAdaH kila bAShkalau || 60
jambhaH kuMbhash cha mAyAvI kArtavIryaH kR^itaMjayaH
ete .asurA mahAtmAno mahAdevaparAyaNAH || 61
vyapohantu bhayaM ghoram AsuraM bhAvameva cha

garuDAH:
garutmAn khagatishchaiva pakShirAT nAgamardanaH || 62
nAgashatrur hiraNyA~Ngo vainateyaH prabha~njanaH
nAgAshIrviShanAshash cha viShNuvAhana eva cha || 63
ete hiraNyavarNAbhA garuDA viShNuvAhanAH
nAnAbharaNasampannA vyapohantu malaM mama || 64

R^iShayaH:
agastyash cha vasiShThash cha a~NgirA bhR^igureva cha
kAshyapo nAradashchaiva dadhIchashchyavanas tathA || 65
upamanyustathAnye cha R^iShayaH shivabhAvitAH
shivArchanaratAH sarve vyapohantu malaM mama || 66

pitaraH:
pitaraH pitAmahAsh cha tathaiva prapitAmahAH
agniShvAttA barhiShadas tathA mAtAmahAdayaH || 67
vyapohantu bhayaM pApaM shivadhyAnaparAyaNAH

mAtaraH:
lakShmIsh cha dharaNI chaiva gAyatrI cha sarasvatI || 68
durgA uShA shachI jyeShThA mAtaraH surapUjitAH
devAnAM mAtarash chaiva gaNAnAM mAtaras tathA || 69
bhUtAnAM mAtaraH sarvA yatra yA gaNa-mAtaraH
prasAdAd devadevasya vyapohantu malaM mama || 70

apsarasaH:
urvashI menakA chaiva raMbhA rati tilottamAH
sumukhI durmukhI chaiva kAmukI kAmavardhanI || 71
tathAnyAH sarvalokeShu divyAshchApsarasas tathA
shivAya tANDavaM nityaM kurvantyo .atIva bhAvitAH || 72
devyaH shivArchanaratA vyapohantu malaM mama

grahAH:
arkaH somo .a~NgArakash cha budhashchaiva bR^ihaspatiH || 73
shukraH shanaishcharashchaiva rAhuH ketustathaiva cha
vyapohantu bhayaM ghoraM grahapIDAM shivArchakAH || 74

rAshayaH:
meSho vR^iSho .atha mithunas tathA karkaTakaH shubhaH
siMhash cha kanyA vipulA tulA vai vR^ishchikas tathA || 75
dhanush cha makarashchaiva kuMbho mInastathaiva cha
rAshayo dvAdasha hyete shiva-pUjA-parAyaNAH || 76
vyapohantu bhayaM pApaM prasAdAt-parameShThinaH

nakShatrANi:
ashvinI bharaNI chaiva kR^ittikA rohiNI tathA || 77
shrImanmR^igashirashchArdrA punarvasupuShyasArpakAH
maghA vai pUrvaphAlgunya uttarAphAlgunI tathA || 78
hastachitrA tathA svAtI vishAkhA chAnurAdhikA
jyeShThA mUlaM mahAbhAgA pUrvAShADhA tathaiva cha || 79
uttarAShADhikA chaiva shravaNaM cha shraviShThikA
shatabhiShak pUrvabhadrA tathA proShThapadA tathA || 80
pauShNaM cha devyaH satataM vyapohantu malaM mama

pramatha-ganAH:
jvaraH kumbhodarash-chaiva sha~NkukarNo mahAbalaH || 81
mahAkarNaH prabhAtash cha mahAbhUtapramardanaH
shyenajichChivadUtash cha pramathAH prItivardhanAH || 82
koTikoTishataishchaiva bhUtAnAM mAtaraH sadA
vyapohantu bhayaM pApaM mahAdevaprasAdataH || 83

parvatAH:
shivadhyAnaikasampanno himarAD aMbusannibhaH
kundendusadR^ishAkAraH kuMbhakundendubhUShaNaH || 84
vaDavAnalashatrur yo vaDavAmukhabhedanaH
chatuShpAdasamAyuktaH kShIroda iva pANDuraH || 85
rudraloke sthito nityaM rudraiH sArdhaM gaNeshvaraiH
vR^iShendro vishvadhR^ig devo vishvasya jagataH pitA || 86
vR^ito nandAdibhir nityaM mAtR^ibhir makhamardanaH
shivArchanarato nityaM sa me pApaM vyapohatu || 87

ga~NgA:
ga~NgA mAtA jaganmAtA rudraloke vyavasthitA
shivabhaktA tu yA nandA sA me pApaM vyapohatu || 88

bhadrA:
bhadrA bhadrapadA devI shivaloke vyavasthitA
mAtA gavAM mahAbhAgA sA me pApaM vyapohatu || 89

surabhiH:
surabhiH sarvatobhadrA sarvapApapraNAshanI
rudrapUjAratA nityaM sA me pApaM vyapohatu || 90

sushIlA:
sushIlA shIlasampannA shrIpradA shivabhAvitA
shivaloke sthitA nityaM sA me pApaM vyapohatu || 91

brahmA-viShNu-indra-yamaH:
vedashAstrArthatattvaj~naH sarvakAryAbhichintakaH
samasta-guNa-sampannaH sarva-deveshvarAtmajaH || 92
jyeShThaH sarveshvaraH saumyo mahAviShNu-tanuH svayam
AryaH senApatiH sAkShAd gahano makhamardanaH || 93
airAvata-gajArUDhaH kR^iShNa-ku~nchita-mUrdhajaH
kR^iShNA~Ngo raktanayanaH shashi-pannaga-bhUShaNaH || 94
bhUtaiH pretaiH pishAchaish cha kUShmANDaish cha samAvR^itaH
shivArchanarataH sAkShAt sa me pApaM vyapohatu || 95

aShTa-mAtR^ikAH cha yoginyaH:
brahmANI chaiva mAheshI kaumArI vaiShNavI tathA
vArAhI chaiva mAhendrI chAmuNDAgneyikA tathA || 96
etA vai mAtaraH sarvAH sarvalokaprapUjitAH
yoginIbhir mahApApaM vyapohantu samAhitAH || 97

vIrabhadraH:
vIrabhadro mahAtejA hima-kundendu-sannibhaH
rudrasya tanayo raudraH shUlAsaktamahAkaraH || 98
sahasrabAhuH sarvaj~naH sarvAyudhadharaH svayam
tretAgni-nayano devas trailokyAbhayadaH prabhuH || 99
mAtR^INAM rakShako nityaM mahAvR^iShabhavAhanaH
trailokyanamitaH shrImAn shivapAdArchane rataH || 100
yaj~nasya cha shirashChettA pUShNo danta-vinAshanaH
vahner hastaharaH sAkShAd bhaga-netra-nipAtanaH || 101
pAdA~NguShThena somA~Nga-peShakaH prabhusaMj~nakaH
upendrendrayamAdInAM devAnAm a~NgarakShakaH || 102
sarasvatyA mahAdevyA nAsikoShThAvakartanaH
gaNeshvaro yaH senAnIH sa me pApaM vyapohatu || 103

mahAlakshmI:
jyeShThA variShThA varadA varAbharaNabhUShitA
mahAlakShmIrjaganmAtA sA me pApaM vyapohatu || 104
mahAmohA mahAbhAgA mahAbhUtagaNairvR^itA
shivArchanaratA nityaM sA me pApaM vyapohatu || 105

lakShmI:
lakShmIH sarvaguNopetA sarvalakShaNasaMyutA
sarvadA sarvagA devI sA me pApaM vyapohatu || 106

mahiShamardinI:
siMhArUDhA mahAdevI pArvatyAstanayAvyayA
viShNornidrA mahAmAyA vaiShNavI surapUjitA || 107
trinetrA varadA devI mahiShAsuramardinI
shivArchanaratA durgA sA me pApaM vyapohatu || 108

rudrAH:
brahmANDadhArakA rudrAH sarvalokaprapUjitAH
satyAsh cha mAnasAH sarve vyapohantu bhayaM mama || 109

bhUtagaNeshvarAH:
bhUtAH pretAH pishAchAsh cha kUShmANDagaNanAyakAH
kUShmANDakAsh cha te pApaM vyapohantu samAhitAH || 110

phalashruti:
anena devaM stutvA tu chAnte sarvaM samApayet
praNamya shirasA bhUmau pratimAse dvijottamAH || 111
vyapohanastavaM divyaM yaH paThechChR^iNuyAdapi
vidhUya sarvapApAni rudraloke mahIyate || 112
kanyArthI labhate kanyAM jayakAmo jayaM labhet
arthakAmo labhedarthaM putrakAmo bahUn sutAn || 113
vidyArthI labhate vidyAM bhogArthI bhogamApnuyAt
yAnyAnprArthayate kAmAn mAnavaH shravaNAdiha || 114
tAnsarvAn shIghramApnoti devAnAM cha priyo bhavet
paThyamAnamidaM puNyaM yamuddishya tu paThyate || 115
tasya rogA na bAdhante vAtapittAdisaMbhavAH
nAkAle maraNaM tasya na sarpairapi dashyate || 116
yatpuNyaM chaiva tIrthAnAM yaj~nAnAM chaiva yatphalam
dAnAnAM chaiva yatpuNyaM vratAnAM cha visheShataH || 117
tatpuNyaM koTiguNitaM japtvA chApnoti mAnavaH
goghnashchaiva kR^itaghnash cha vIrahA brahmahA bhavet || 118
sharaNAgataghAtI cha mitravishvAsaghAtakaH
duShTaH pApasamAchAro mAtR^ihA pitR^ihA tathA || 119
vyapohya sarvapApAni shivaloke mahIyate ||120

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