Shloka 107

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

सिंहारूढा महादेवी पार्वत्यास्तनयाव्यया विष्णोर्निद्रा महामाया वैष्णवी सुरपूजिता

Transliteration

siṃhārūḍhā mahādevī pārvatyāstanayāvyayā viṣṇornidrā mahāmāyā vaiṣṇavī surapūjitā

Translation

Великая Богиня, восседающая на льве, нетленная дочь Парвати, — это сам Сон Вишну, Великая Майя; как Вайшнави она почитаема богами. В шиваитском понимании она — Шакти Шивы: она скрывает и являет миры, связывает пашу майей и по милости Владыки дарует освобождение.

Word by Word

• siṃha-ārūḍhā: mounted on a lion

• mahā-devī: the Great Goddess

• pārvatyāḥ: of Pārvatī

• tanayā: daughter/offspring

• avyayā: imperishable, undecaying

• viṣṇoḥ: of Viṣṇu

• nidrā: sleep (cosmic slumber)

• mahā-māyā: Great Māyā, supreme power of manifestation

• vaiṣṇavī: the Vaiṣṇavī power/form

• sura-pūjitā: worshipped by the gods (devas)

Speaker

Suta Goswami (narrating to the sages at Naimisharanya; contextual attribution)

Characters & Entities

• Mahadevi
• Parvati
• Vishnu
• Vaishnavi
• Devas

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.