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Shiva Purana — Vayaviya Samhita, Shloka 89

पञ्चावरणमार्गस्थं योगेश्वरस्तोत्रम्

Pañcāvaraṇa-mārga Stotra to Yogeśvara Śiva

विष्णोर्निद्रामहामाया महामहिषमर्दिनी । निशंभशुंभसंहत्री मधुमांसासवप्रिया

viṣṇornidrāmahāmāyā mahāmahiṣamardinī | niśaṃbhaśuṃbhasaṃhatrī madhumāṃsāsavapriyā

Elle est la grande Māyā qui devient le sommeil yogique de Viṣṇu ; la puissante qui terrasse le grand démon-buffle ; la destructrice de Niśumbha et de Śumbha ; et celle qui se réjouit des offrandes de miel, de viande et de boisson fermentée.

विष्णोःof Viṣṇu
विष्णोः:
Sambandha (सम्बन्ध)
TypeNoun
Rootविष्णु (प्रातिपदिक)
Formपुंलिङ्ग, षष्ठी (सम्बन्ध), एकवचन
निद्रा-महा-मायाthe great illusion in the form of (Viṣṇu’s) sleep
निद्रा-महा-माया:
Karta (कर्ता)
TypeNoun
Rootनिद्रा (प्रातिपदिक) + महा (प्रातिपदिक) + माया (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; कर्मधारयः (महामाया) + षष्ठी-सम्बन्धार्थे ‘(विष्णोः) निद्रा-रूपा महामाया’
महा-महिष-मर्दिनीslayer of the great buffalo (demon)
महा-महिष-मर्दिनी:
Karta (कर्ता)
TypeNoun
Rootमहा (प्रातिपदिक) + महिष (प्रातिपदिक) + मर्दिनी (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; तत्पुरुषः ‘महामहिषस्य मर्दिनी’ (slayer/crusher of the great buffalo/demon)
निशुम्भ-शुम्भ-संहत्रीdestroyer of Niśumbha and Śumbha
निशुम्भ-शुम्भ-संहत्री:
Karta (कर्ता)
TypeNoun
Rootनिशुम्भ (प्रातिपदिक) + शुम्भ (प्रातिपदिक) + संहत्री (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; द्वन्द्व-पूर्वपद (निशुम्भ-शुम्भ) + तत्पुरुषः ‘(निशुम्भशुम्भयोः) संहत्री’
मधु-मांस-आसव-प्रियाfond of honey, meat, and liquor
मधु-मांस-आसव-प्रिया:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootमधु (प्रातिपदिक) + मांस (प्रातिपदिक) + आसव (प्रातिपदिक) + प्रिय (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; बहुपद-तत्पुरुषः ‘मधु-मांस-आसवेषु प्रिया’

Suta Goswami

Tattva Level: pasha

Shiva Form: Īśāna

Type: stotra

Shakti Form: Durgā

Role: destructive

Offering: naivedya

Cosmic Event: Yoga-nidrā motif: cosmic suspension preceding/within creation cycles.

V
Vishnu
D
Devi (Maya/Shakti)
N
Nishumbha
S
Shumbha
M
Mahishasura

FAQs

It praises Devī as Mahāmāyā—the cosmic Śakti who veils and reveals reality—showing that divine power governs both preservation (Viṣṇu’s yoga-nidrā) and destruction of demonic forces, aligning with Shaiva Siddhanta where Śiva (Pati) is never without Śakti in cosmic function.

By naming Devī’s manifest deeds (slaying demons, granting power, receiving offerings), the verse supports Saguna worship: devotees approach the Divine through form and attributes. In Shaiva practice, Linga worship is complemented by reverence to Śiva’s inseparable Śakti, recognizing one reality expressed as Śiva-Śakti.

A practical takeaway is stuti (hymnic praise) and mantra-japa while contemplating Devī as Mahāmāyā. Offerings should follow one’s sampradāya and purity codes; Shaiva Siddhanta typically emphasizes sattvic upacāras, along with Tripuṇḍra (bhasma), Rudrākṣa, and Panchākṣarī japa in devotion to Śiva with Śakti.