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

ಸರ್ವಲೋಕಗಳಲ್ಲಿ ಪೂಜಿತವಾದ ಈ ಎಲ್ಲ ದಿವ್ಯ ಮಾತೃಕೆಯರು, ಯೋಗಿನಿಯರೊಂದಿಗೆ ಏಕಾಗ್ರ ಧ್ಯಾನದಿಂದ ಮಹಾಪಾಪವನ್ನು ಸಂಪೂರ್ಣವಾಗಿ ದೂರಮಾಡಲಿ।

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.