Shloka 59

Devanagari script

अंशुर्भगश् च द्वावेतौ कश्यपश् च क्रतुः सह भुजङ्गश् च महापद्मः सर्पः कर्कोटकस् तथा

Transliteration

aṃśurbhagaś ca dvāvetau kaśyapaś ca kratuḥ saha bhujaṅgaś ca mahāpadmaḥ sarpaḥ karkoṭakas tathā

Translation

അംശുവും ഭഗനും—ഈ രണ്ടുപേരും—കശ്യപനും ക്രതുവും കൂടെ; അതുപോലെ ഭുജംഗൻ, മഹാപദ്മൻ, സർപ്പം, കർക്കോടകൻ എന്നീ പേരുകളും പ്രസ്താവിക്കപ്പെട്ടിരിക്കുന്നു.

Word by Word

• aṃśuḥ: Aṃśu (a nāga-name)

• bhagaḥ: Bhaga (a nāga-name)

• dvau etau: these two

• kaśyapaḥ: Kaśyapa (a nāga-name / also the famed Prajāpati name used here as a serpent-name)

• kratuḥ: Kratu (a nāga-name)

• saha: together with

• bhujaṅgaḥ: Bhujanga (serpent)

• mahāpadmaḥ: Mahāpadma (great lotus

• sarpaḥ: Sarpa (serpent

• karkoṭakaḥ: Karkoṭaka (a nāga-name)

• tathā: and also

Speaker

Suta Goswami

Characters & Entities

• Aṃśu
• Bhaga
• Kaśyapa
• Kratu
• Bhujanga
• Mahāpadma
• Sarpa
• Karkoṭaka

FAQs

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

It preserves a traditional catalogue of nāga-names used in Purāṇic remembrance; in Śaiva pūjā, nāgas signify protective, coiled power around the Liṅga and the ordered forces of creation under Pati (Śiva).

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

Indirectly, by listing beings within creation, it implies Śiva as Pati—the transcendent Lord who contains and governs all names and forms, while pashus (souls) move within that ordered manifestation.

What ritualistic or Yogic practice is highlighted here?

A practice of nāma-smaraṇa (recitation/remembering of sacred names) is implied; such remembrance supports Pāśupata-oriented discipline by steadying the mind and aligning devotion toward Mahādeva as the supreme refuge.