Shloka 23

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

संस्तुता जननी तेषां सर्वोपद्रवनाशिनी भक्तानामार्तिहा भव्या भवभावविनाशनी

Transliteration

saṃstutā jananī teṣāṃ sarvopadravanāśinī bhaktānāmārtihā bhavyā bhavabhāvavināśanī

Translation

Wenn die Göttliche Mutter gepriesen wird, wird sie ihnen zur Vernichterin aller Heimsuchungen. Sie nimmt den Kummer der Bhaktas; sie ist glückverheißend und löst selbst den Zustand des weltlichen Werdens (bhava) samt seinen Neigungen auf.

Word by Word

• saṃstutā: praised, eulogized

• jananī: Mother, generative Divine (Śakti)

• teṣām: of them (those devotees)

• sarva-upadrava-nāśinī: destroyer of all disturbances/calamities

• bhaktānām: of devotees

• ārti-hā: remover of distress/suffering

• bhavyā: auspicious, beneficent

• bhava-bhāva-vināśanī: destroyer of the state/propensity of worldly existence (saṃsāric becoming)

Speaker

Suta Goswami (narrating the stuti context to the sages of Naimisharanya)

Characters & Entities

• Devi (Shiva-Shakti)
• Shiva

FAQs

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

It frames praise (stuti) and devotion as a protective and liberating power: by honoring Shiva’s Śakti, devotees remove upadravas (obstacles) and move from worldly bhava toward moksha, which supports the inner purpose of Linga-puja.

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

Through the Mother’s action it points to Shiva-tattva as Pati acting via Śakti: the Lord’s grace removes the pasha of suffering and the deeper bhava-bhāva (saṃsāric conditioning) that binds the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Stuti and bhakti as a sādhana: repeated praise with reverence (often alongside Linga-archana) is presented as a means to clear obstacles and weaken saṃsāric tendencies, aligning with Pāśupata-oriented purification.