Shloka 17

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

मेनाया नन्दिनी देवी वारिजा वारिजेक्षणा अंबाया वीतशोकस्य नन्दिनश् च महात्मनः

Transliteration

menāyā nandinī devī vārijā vārijekṣaṇā aṃbāyā vītaśokasya nandinaś ca mahātmanaḥ

Translation

由梅那（Menā）诞生了女神难陀尼（Nandinī）——亦名瓦丽迦（Vārijā），莲华所生、莲眼庄严者——（亦）由安芭（Ambā）而出；并且（亦）为离忧者毗多索迦（Vītaśoka）与大心者难陀那（Nandina）之女。

Word by Word

• menāyāḥ: of Menā

• nandinī: Nandinī (a goddess/daughter named Nandinī)

• devī: goddess

• vārijā: lotus-born

• vārija-īkṣaṇā: lotus-eyed

• ambāyāḥ: of Ambā

• vītaśokasya: of Vītaśoka (lit. ‘free from sorrow’, a proper name here)

• nandinaḥ: of Nandina

• ca: and

• mahātmanaḥ: of the great-souled (noble one)

Speaker

Suta Goswami

Characters & Entities

• Menā
• Nandinī
• Ambā
• Vītaśoka
• Nandina

FAQs

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

It situates Devi-associated lineages within the Purāṇic sacred history that supports Linga worship, showing how Śiva’s sphere (Pati) is mirrored by Śakti’s manifestations and their sanctified family-lines that transmit devotion and ritual continuity.

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

Indirectly: by foregrounding Devi’s epithets (lotus-born, lotus-eyed) and her placement in sacred lineage, it reflects Śiva-tattva as Pati who is never isolated from Śakti—his power of revelation and grace—through whom pashus (souls) receive uplift from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the verse functions as a lineage marker. In Shaiva practice, such lineage passages support smaraṇa (devotional recollection) and sankalpa in Linga-puja by invoking connected divine names and epithets.