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Shloka 20

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

मनोन्मनी महादेवी मायावी मण्डनप्रिया मायया या जगत्सर्वं ब्रह्माद्यं सचराचरम्

manonmanī mahādevī māyāvī maṇḍanapriyā māyayā yā jagatsarvaṃ brahmādyaṃ sacarācaram

พระนางคือมโนन्मนี มหาเทวี—ทรงเร้นลับด้วยมายา ทรงยินดีในเครื่องประดับ ผู้ซึ่งด้วยมายาของพระนางทรงบันดาลจักรวาลทั้งสิ้น ตั้งแต่พรหมาเป็นต้น พร้อมทั้งสรรพสิ่งที่เคลื่อนไหวและไม่เคลื่อนไหว

मनोन्मनीManonmanī (the transcendent state beyond mind / a name of the Goddess)
मनोन्मनी:
महादेवीthe Great Goddess
महादेवी:
मायावीpossessor of Māyā, wondrous/illusory in power
मायावी:
मण्डनप्रियाfond of ornaments/adornment
मण्डनप्रिया:
माययाby Māyā (by her power of manifestation)
मायया:
याshe who
या:
जगत्सर्वम्the whole cosmos/universe
जगत्सर्वम्:
ब्रह्माद्यम्beginning with Brahmā (including the creator and the cosmic hierarchy)
ब्रह्माद्यम्:
सचराचरम्with the moving and the unmoving (all sentient and insentient beings)
सचराचरम्:

Suta Goswami (narrating a Devi-stuti within the Linga Purana discourse)

D
Devi
B
Brahma

FAQs

It frames Shakti as the manifesting power behind all names and forms; in Linga-worship, the Linga signifies Pati (Shiva) while such verses remind that the experienced cosmos arises through Shakti’s Māyā—supporting worship that honors Shiva together with his inseparable power.

By praising the Goddess as the one who manifests the universe through Māyā, the verse implies the Shaiva principle that Pati remains transcendent while Shakti operates as the dynamic power of manifestation—together expressing the fullness of Shiva-tattva (Shiva with inseparable Shakti).

The key takeaway is contemplative upāsanā: meditating on Māyā as Shakti’s power and on Manonmanī as the beyond-mind state—useful in Pāśupata-oriented discipline for loosening pāśa (bondage) in the paśu (soul) through insight and devotion.