Shloka 97

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

एता वै मातरः सर्वाः सर्वलोकप्रपूजिताः योगिनीभिर् महापापं व्यपोहन्तु समाहिताः

Transliteration

etā vai mātaraḥ sarvāḥ sarvalokaprapūjitāḥ yoginībhir mahāpāpaṃ vyapohantu samāhitāḥ

Translation

Semoga semua Ibu Ilahi ini—yang dipuja di seluruh alam—bersama para Yoginī, dalam samadhi yang terpusat, menyingkirkan mahāpāpa sepenuhnya.

Word by Word

• etāḥ: these

• vai: indeed

• mātaraḥ: Mothers (Divine Mother-powers)

• sarvāḥ: all

• sarva-loka: in all worlds

• prapūjitāḥ: greatly worshipped/revered

• yoginībhiḥ: with/by the Yoginīs

• mahā-pāpam: great sin

• vyapohantu: may they remove/dispel

• samāhitāḥ: composed, collected in mind, meditative

Speaker

Suta Goswami (narrating a stuti/prayer within the narrative)

Characters & Entities

• Matrikas
• Yoginis

FAQs

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

It frames purification as a Shakti-assisted act: the devotee invokes the world-worshipped Mothers and Yoginīs so that obstacles and mahāpāpa are dispelled, making the adhikāra (fitness) for Linga-pūjā and Shaiva sādhanā firm.

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

Shiva-tattva is implied as Pati supported by His Shakti: the Mothers and Yoginīs function as Shiva’s operative powers (śakti-pravṛtti) that remove pāśa (bondage in the form of sin) from the paśu (bound soul), enabling movement toward liberation.

What ritualistic or Yogic practice is highlighted here?

It highlights samāhita-bhāva (collected, meditative focus) as the key yogic condition for expiation, alongside devotional stuti/invocation of the Matrikā-Yoginī powers commonly associated with protective rites in Shaiva practice.