Shloka 14

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

दाक्षायणी महादेवी गौरी हैमवती शुभा एकपर्णाग्रजा सौम्या तथा वै चैकपाटला

Transliteration

dākṣāyaṇī mahādevī gaurī haimavatī śubhā ekaparṇāgrajā saumyā tathā vai caikapāṭalā

Translation

Sie ist Dākṣāyaṇī, die Große Göttin; Gaurī, die Haimavatī (Tochter des Himavat), die Glückverheißende—Ekāparṇā, die Sanfte, die Erstgeborene; und auch die Caikapāṭalā Genannte.

Word by Word

• दाक्षायणी: Dākṣāyaṇī (daughter of Dakṣa

• महादेवी: the Great Goddess

• गौरी: Gaurī (the radiant, fair one

• हैमवती: Haimavatī (born of Himavat

• शुभा: auspicious, beneficent

• एकपर्णा: Ekāparṇā (she who sustained herself on a single leaf

• अग्रजा: first-born, elder

• सौम्या: gentle, gracious, soothing

• तथा: and also

• वै: indeed

• च: and

• एकपाटला: Caikapāṭalā/Ekapāṭalā (a specific epithet/name of the Goddess, associated with a single pātalā/rose-apple-like blossom or singular sacred form)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Parvati
• Shiva
• Devi
• Daksha
• Himavat

FAQs

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

It supplies sacred epithets of Śiva’s Śakti used for mantra-japa and āvāhana (invocation) alongside Liṅga-pūjā, affirming that worship of the Liṅga is fulfilled with reverence to the inseparable Shakti who empowers all rites.

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

By listing Śakti’s names—Dākṣāyaṇī, Gaurī, Haimavatī—it indirectly teaches Śiva-tattva as Pati (the Lord) who is never isolated from His dynamic power (Śakti); the Lord is realized with His inseparable consort as the ground of auspiciousness (śubhatva).

What ritualistic or Yogic practice is highlighted here?

Name-contemplation (nāma-smaraṇa) and japa of Devi’s epithets as a support to Pāśupata-oriented devotion—purifying the paśu (bound soul) from pāśa (bondage) by turning awareness to the auspicious Śiva-Śakti reality.