Shloka 43
Adhyaya 81 — Suratha and Samadhi Seek Sage Medhas; Introduction to Mahamaya and the Madhukaitabha Origin Account
तया विसृज्यते विश्वं जगदेतच्चराचरम् । सैषा प्रसन्ना वरदा नृणां भवति मुक्तये ॥
tayā visṛjyate viśvaṃ jagad etac carācaram | saiṣā prasannā varadā nṛṇāṃ bhavati muktaye ||
അവളാൽ തന്നെയാണ് ഈ സമഗ്ര വിശ്വം—ചരവും അചരവും—പ്രകാശിതമാകുന്നത്. അവൾ പ്രസന്നയായാൽ മനുഷ്യർക്കു വരദായിനിയായി, മോക്ഷത്തിലേക്കു നയിക്കുന്നവളാകുന്നു.
{ "primaryRasa": "bhakti", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The Devī is presented as both the cosmic cause (manifestation of the world) and the soteriological cause (bestower of mokṣa). Ethically, this supports devotion and surrender: liberation is not merely effort-based but also depends on divine grace.
Primarily aligns with Sarga/Pratisarga themes (manifestation/projection of the cosmos), while also pointing to Mokṣa as a theological ‘fruit’ emphasized in Māhātmya sections beyond strict pañcalakṣaṇa taxonomy.
‘Moving and unmoving’ indicates totality (sentient and insentient). The same power that externalizes multiplicity can, when ‘prasannā’, reverse the bondage of multiplicity and reveal liberation—suggesting Śakti as both veiling (āvaraṇa) and revealing (anugraha).