Shloka 60

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

सुग्रीवो मर्दकश्चैव पिङ्गलो देवमर्दनः प्रह्रादश्चाप्यनुह्रादः संह्रादः किल बाष्कलौ

Transliteration

sugrīvo mardakaścaiva piṅgalo devamardanaḥ prahrādaścāpyanuhrādaḥ saṃhrādaḥ kila bāṣkalau

Translation

Es gab auch Sugrīva und Mardaka; Piṅgala und Devamardana; ebenso Prahrāda, Anuhrāda und Saṃhrāda—ja wahrlich, (zusammen mit) Bāṣkala und seiner Linie.

Word by Word

• सुग्रीवः: Sugrīva (a named Daitya/Asura)

• मर्दकः: Mardaka (a named one)

• च एव: and indeed

• पिङ्गलः: Piṅgala

• देवमर्दनः: Devamardana (“crusher of the gods,” a name/title)

• प्रह्रादः: Prahrāda

• च अपि: and also

• अनुह्रादः: Anuhrāda

• संह्रादः: Saṃhrāda

• किल: indeed/traditionally said

• बाष्कलौ: Bāṣkala (name, here indicating a person/lineage)

Speaker

Suta Goswami (narrating genealogical names to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Daityas
• Asuras

FAQs

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

This verse functions as a genealogical register: by listing powerful Daitya names, the Purana frames worldly power as impermanent and implicitly contrasts it with steadfast refuge in Pati (Shiva), the ultimate object of Linga-centered devotion.

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

Indirectly: the catalog of formidable beings highlights that all embodied agents (pashu) remain within the cosmic order; Shiva-tattva stands beyond such lineages as the transcendent Pati who can sever pāśa (bondage) through grace.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway is contemplative—use such lists to cultivate vairāgya (dispassion) and turn toward Pāśupata-aligned devotion to the Linga, seeking liberation from pāśa rather than mere dominion.