Shloka 14

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

दाक्षायणी महादेवी गौरी हैमवती शुभा एकपर्णाग्रजा सौम्या तथा वै चैकपाटला

Transliteration

dākṣāyaṇī mahādevī gaurī haimavatī śubhā ekaparṇāgrajā saumyā tathā vai caikapāṭalā

Translation

सा दाक्षायणी महादेवी गौरी हैमवती शुभा। एकपर्णाग्रजा सौम्या तथा चैवैकपाटला॥

Word by Word

• दाक्षायणी: Dākṣāyaṇī (daughter of Dakṣa

• महादेवी: the Great Goddess

• गौरी: Gaurī (the radiant, fair one

• हैमवती: Haimavatī (born of Himavat

• शुभा: auspicious, beneficent

• एकपर्णा: Ekāparṇā (she who sustained herself on a single leaf

• अग्रजा: first-born, elder

• सौम्या: gentle, gracious, soothing

• तथा: and also

• वै: indeed

• च: and

• एकपाटला: Caikapāṭalā/Ekapāṭalā (a specific epithet/name of the Goddess, associated with a single pātalā/rose-apple-like blossom or singular sacred form)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Parvati
• Shiva
• Devi
• Daksha
• Himavat

FAQs

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

It supplies sacred epithets of Śiva’s Śakti used for mantra-japa and āvāhana (invocation) alongside Liṅga-pūjā, affirming that worship of the Liṅga is fulfilled with reverence to the inseparable Shakti who empowers all rites.

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

By listing Śakti’s names—Dākṣāyaṇī, Gaurī, Haimavatī—it indirectly teaches Śiva-tattva as Pati (the Lord) who is never isolated from His dynamic power (Śakti); the Lord is realized with His inseparable consort as the ground of auspiciousness (śubhatva).

What ritualistic or Yogic practice is highlighted here?

Name-contemplation (nāma-smaraṇa) and japa of Devi’s epithets as a support to Pāśupata-oriented devotion—purifying the paśu (bound soul) from pāśa (bondage) by turning awareness to the auspicious Śiva-Śakti reality.