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Shloka 183

Devī-tattva, Śakti–Śaktimān doctrine, Kāla–Māyā cosmology, and Māheśvara Yoga instruction

सुभद्रा देवकी सीता वेदवेदाङ्गपारगा / मनस्विनी मन्युमाता महामन्युसमुद्भवा

subhadrā devakī sītā vedavedāṅgapāragā / manasvinī manyumātā mahāmanyusamudbhavā

นางคือ สุภัทระ เทวกี และสีตา ผู้ข้ามพ้นพระเวทและเวทางคะ นางมั่นคงด้วยจิต เป็นมารดาแห่งมันยุ (พิโรธศักดิ์สิทธิ์) และอุบัติจากมหามันยุ

subhadrāSubhadrā; auspicious
subhadrā:
Karta (कर्ता/Subject—name/epithet)
TypeNoun
Rootsu (उपसर्ग/अव्यय) + bhadrā (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; नाम/विशेषण (सु- उपसर्गयुक्त)
devakīDevakī
devakī:
Karta (कर्ता/Subject—name)
TypeNoun
Rootdevakī (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; नाम
sītāSītā
sītā:
Karta (कर्ता/Subject—name)
TypeNoun
Rootsītā (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; नाम
veda-vedāṅga-pāragāknower/master of Vedas and Vedāṅgas
veda-vedāṅga-pāragā:
Karta (कर्ता/Subject—epithet)
TypeAdjective
Rootveda (प्रातिपदिक) + vedāṅga (प्रातिपदिक) + pāragā (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; द्वन्द्व (veda+vedāṅga) तत्पुरुष-सम्बन्ध: ‘वेदवेदाङ्गयोः पारगा’ (one who has gone to the far shore/fully mastered)
manasvinīhigh-minded; intelligent
manasvinī:
Karta (कर्ता/Subject—epithet)
TypeAdjective
Rootmanasvinī (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन
manyu-mātāmother of wrath/Manyu
manyu-mātā:
Karta (कर्ता/Subject—epithet)
TypeAdjective
Rootmanyu (प्रातिपदिक) + mātṛ (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुष: ‘मन्योः माता’
mahā-manyu-samudbhavāborn from great wrath/Manyu
mahā-manyu-samudbhavā:
Karta (कर्ता/Subject—epithet)
TypeAdjective
Rootmahā (प्रातिपदिक) + manyu (प्रातिपदिक) + samudbhavā (प्रातिपदिक)
Formस्त्रीलिङ्ग, प्रथमा, एकवचन; षष्ठी-तत्पुरुष: ‘महामन्योः समुद्भवा’ (arisen from great wrath/Manyu)

Lord Kurma (Vishnu) instructing within the Ishvara Gita section (Shaiva-Vaishnava synthesis)

Primary Rasa: vira

Secondary Rasa: raudra

D
Devi
S
Subhadra
D
Devaki
S
Sita
V
Vedas
V
Vedangas
M
Manyu

FAQs

By presenting the Goddess as “beyond the Vedas and Vedāṅgas,” the verse points to the Supreme Reality that transcends textual learning—known directly as inner truth, with the Devi as that transcendent power supporting realization.

The verse emphasizes inner steadiness (manasvinī) over mere scholarship, aligning with Pāśupata-oriented discipline where mastery culminates in concentrated awareness and purification—knowledge becomes lived yogic insight.

In the Ishvara Gita’s integrative theology, Vishnu (as Lord Kūrma) praises the Devi with epithets resonant across Shaiva and Vaishnava traditions, indicating a non-sectarian unity where the same supreme power is honored in multiple divine forms.