Shloka 23

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

संस्तुता जननी तेषां सर्वोपद्रवनाशिनी भक्तानामार्तिहा भव्या भवभावविनाशनी

Transliteration

saṃstutā jananī teṣāṃ sarvopadravanāśinī bhaktānāmārtihā bhavyā bhavabhāvavināśanī

Translation

ஸ்துதிக்கப்படும்போது அந்த தெய்வத் தாய் அவர்களுக்கு எல்லா இடர்களையும் அழிப்பவளாகிறாள். அவள் பக்தர்களின் துயரை நீக்குகிறாள்; அவள் பவ்யா—மங்களமயி, மேலும் பவ-பாவம் எனும் உலகப் பிறப்பு நிலையும் அதன் வாசனைகளையும் அழிக்கிறாள்।

Word by Word

• saṃstutā: praised, eulogized

• jananī: Mother, generative Divine (Śakti)

• teṣām: of them (those devotees)

• sarva-upadrava-nāśinī: destroyer of all disturbances/calamities

• bhaktānām: of devotees

• ārti-hā: remover of distress/suffering

• bhavyā: auspicious, beneficent

• bhava-bhāva-vināśanī: destroyer of the state/propensity of worldly existence (saṃsāric becoming)

Speaker

Suta Goswami (narrating the stuti context to the sages of Naimisharanya)

Characters & Entities

• Devi (Shiva-Shakti)
• Shiva

FAQs

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

It frames praise (stuti) and devotion as a protective and liberating power: by honoring Shiva’s Śakti, devotees remove upadravas (obstacles) and move from worldly bhava toward moksha, which supports the inner purpose of Linga-puja.

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

Through the Mother’s action it points to Shiva-tattva as Pati acting via Śakti: the Lord’s grace removes the pasha of suffering and the deeper bhava-bhāva (saṃsāric conditioning) that binds the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Stuti and bhakti as a sādhana: repeated praise with reverence (often alongside Linga-archana) is presented as a means to clear obstacles and weaken saṃsāric tendencies, aligning with Pāśupata-oriented purification.