Shloka 9

पीतवासा-कल्पः, माहेश्वरी-दर्शनम्, रौद्री-गायत्री, महायोगेन अपुनर्भवः

Devanagari script

एह्येहीति महादेवि सातिष्ठत्प्राञ्जलिर्विभुम् विश्वमावृत्य योगेन जगत्सर्वं वशीकुरु

Transliteration

ehyehīti mahādevi sātiṣṭhatprāñjalirvibhum viśvamāvṛtya yogena jagatsarvaṃ vaśīkuru

Translation

“ਆਓ, ਆਓ, ਹੇ ਮਹਾਦੇਵੀ!”—ਇਉਂ ਕਹਿ ਕੇ ਉਹ ਵਿਭੂ ਦੇ ਸਾਹਮਣੇ ਹੱਥ ਜੋੜ ਕੇ ਖੜਾ ਹੋਇਆ ਅਤੇ ਬੋਲਿਆ: “ਯੋਗ ਨਾਲ ਵਿਸ਼ਵ ਨੂੰ ਘੇਰ ਕੇ ਸਾਰੇ ਜਗਤ ਨੂੰ ਵਸ਼ ਕਰ।”

Word by Word

• ehy-ehīti: “come, come” (an earnest summons)

• mahādevi: O Great Goddess

• sā: she

• atiṣṭhat: stood

• prāñjaliḥ: with hands joined in reverence

• vibhum: the all-pervading, mighty Lord (Pati)

• viśvam: the universe

• āvṛtya: having enveloped/pervaded

• yogena: by yogic power/union (Śakti-yoga)

• jagat sarvam: the whole moving world

• vaśīkuru: bring under control, subdue (by divine sovereignty)

Speaker

Suta Goswami (narrating an internal scene of reverential address to Mahadevi in the presence of the all-pervading Lord)

Characters & Entities

• Mahadevi
• Shiva (as Vibhu/Pati)

FAQs

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

It frames Linga-centered devotion as inseparable from Śiva–Śakti: the devotee approaches with prāñjali (humble surrender) and invokes yogic pervasion, implying that true worship is inner alignment with the Pati’s all-pervading presence.

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

Śiva is indicated as Vibhu—the all-pervading Pati—before whom one stands in reverence; mastery over the jagat is not egoic control but participation in Śiva’s sovereign pervasion through Śakti-yoga.

What ritualistic or Yogic practice is highlighted here?

Śakti-yoga (yogena āvṛtya): an inward practice of pervading awareness that loosens pāśa (bondage) upon the paśu (soul) by aligning with Pati through devotion and yogic absorption.