Shloka 15

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

अपर्णा वरदा देवी वरदानैकतत्परा उमा सुरहरा साक्षात् कौशिकी वा कपर्दिनी

Transliteration

aparṇā varadā devī varadānaikatatparā umā suraharā sākṣāt kauśikī vā kapardinī

Translation

ఆమె అపర్ణా, వరదాయిని దేవి—వరదానప్రదానంలో ఏకతత్పర. ఆమె ఉమా, దుష్టశక్తుల సంహారిణి; ఆమె కౌశికీ, అలాగే కపర్దినీ—జటాధారిణి శక్తి.

Word by Word

• अपर्णा (aparṇā): Aparna, the austere Goddess (who renounced even leaves)

• वरदा (varadā): giver of boons

• देवी (devī): Goddess, Divine Lady

• वरदान-एक-तत्परा (varadānaika-tatparā): solely devoted to granting boons

• उमा (umā): Uma (the auspicious Mother, Śiva’s Śakti)

• सुरहरा (suraharā): slayer/remover of (hostile) suras/forces

• साक्षात् (sākṣāt): directly, manifestly

• कौशिकी (kauśikī): Kaushiki, the radiant Goddess born of the sheath (kośa) / associated with Kuśika lineage

• वा (vā): and/also

• कपर्दिनी (kapardinī): she who has braided/matted hair (jaṭā), an epithet of the Goddess

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, within a Devi-stuti context)

Characters & Entities

• Parvati
• Uma
• Kaushiki
• Aparna
• Kapardini
• Shiva

FAQs

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

It frames Śiva-pūjā as incomplete without Śakti: invoking Umā/Aparṇā as Varadā emphasizes that boons and siddhi in Liṅga worship arise through Śiva-Śakti’s united grace.

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

By naming the Goddess as Kapardinī and “sākṣāt” (manifest), it implies Śiva-tattva is not abstract alone: the Pati is revealed with His Śakti, whose power grants boons and destroys obstructive forces.

What ritualistic or Yogic practice is highlighted here?

A nāma-japa/ stuti approach: reciting Devi epithets (Aparṇā, Umā, Kauśikī, Kapardinī) as part of Liṅga-pūjā supports Pāśupata-oriented sādhana by seeking anugraha (grace) to loosen pāśa (bondage).