Shloka 107
अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)
सिंहारूढा महादेवी पार्वत्यास्तनयाव्यया विष्णोर्निद्रा महामाया वैष्णवी सुरपूजिता
siṃhārūḍhā mahādevī pārvatyāstanayāvyayā viṣṇornidrā mahāmāyā vaiṣṇavī surapūjitā
Dewi Agung yang menunggang singa, puteri Pārvatī yang tidak binasa; Dialah sendiri Tidur Viṣṇu, Mahā Māyā. Sebagai Vaiṣṇavī, baginda dipuja oleh para dewa. Dari pandangan Śaiva, baginda ialah Śakti Śiva yang menudungi dan menyingkap alam-alam, mengikat paśu melalui māyā, dan juga menganugerahkan pembebasan dengan rahmat-Nya.
Suta Goswami (narrating to the sages at Naimisharanya; contextual attribution)
FAQs
It identifies the Goddess as Mahāmāyā—Śiva’s Śakti who governs manifestation—so Linga worship is not merely directed to Pati (Śiva) alone but recognizes His inseparable power that sustains, veils, and blesses the devotee’s path to liberation.
By presenting the Goddess as the cosmic power honored even by the devas, the verse implies Śiva-tattva as Pati who is never without Śakti; through Her māyā the paśu experiences pasha (bondage), and through His anugraha mediated by Śakti, the same paśu attains freedom.
The verse supports Śakti-upāsanā within a Shaiva frame—invoking Mahādevī/Vaiṣṇavī as sura-pūjitā—useful for mantra-japa and dhyāna in Pāśupata-oriented practice, where discerning māyā is key to cutting pasha.