Shloka 63

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

नागशत्रुर् हिरण्याङ्गो वैनतेयः प्रभञ्जनः नागाशीर्विषनाशश् च विष्णुवाहन एव च

Transliteration

nāgaśatrur hiraṇyāṅgo vainateyaḥ prabhañjanaḥ nāgāśīrviṣanāśaś ca viṣṇuvāhana eva ca

Translation

“သူသည် မြွေတို့၏ ရန်သူ၊ ရွှေရောင်အင်္ဂါရှိသူ၊ ဝိနတာ၏သား ဝိုင်နတေယ၊ လေကဲ့သို့ ပြင်းထန်လျင်မြန်သူ၊ မြွေ၏ အပျက်အဆီး (အာရှီ) နှင့် အဆိပ်ကို ဖယ်ရှားသူ၊ ထို့ပြင် ဗိဿနု၏ ယာဉ်တင်သူပင် ဖြစ်သည်”။

Word by Word

• नागशत्रुः: enemy of the nāgas (serpents)

• हिरण्याङ्गः: golden-bodied, radiant-limbed

• वैनतेयः: Vainateya, Garuḍa (son of Vinatā)

• प्रभञ्जनः: stormer, wind-like, impetuous destroyer

• नागाशीर्विषनाशः: destroyer of the nāgas’ curse (āśīḥ) and poison (viṣa)

• विष्णुवाहनः: the mount/carrier of Viṣṇu

• एव च: indeed, and also

Speaker

Suta Goswami

Characters & Entities

• Garuḍa (Vainateya)
• Viṣṇu
• Nāgas (serpents)

FAQs

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

It functions as a protective nāma-verse: reciting such epithets is used alongside Linga-pūjā to remove obstacles (pāśa) like fear, curse, and विष-दोष (poison-affliction), supporting the pashu’s steadiness in worship of Pati (Śiva).

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

Indirectly: by praising a divine protector (Garuḍa) who destroys poison and bondage, it echoes Śiva-tattva as Pati—the ultimate remover of pasha (limitations) afflicting the pashu, even when the narrative names another deity’s vehicle.

What ritualistic or Yogic practice is highlighted here?

Nāma-japa (recitation of divine epithets) as a protective upāya; it is commonly paired with pūjā-vidhi and inner restraint in Pāśupata-oriented practice to neutralize doṣas and stabilize dhyāna.