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

“(Ele é) inimigo das serpentes; de membros dourados; Vainateya (filho de Vinatā); impetuoso como o vento; removedor da maldição e do veneno da serpente; e, de fato, o próprio portador de Viṣṇu.”

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.