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

«Приди, приди, о Махадеви!» — так он, сложив ладони перед всепроникающим Владыкой, сказал: «Йогой объими вселенную и подчини весь мир своей божественной власти».

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.