Shloka 62

अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)

Devanagari script

व्यपोहन्तु भयं घोरम् आसुरं भावमेव च गरुत्मान् खगतिश्चैव पक्षिराट् नागमर्दनः

Transliteration

vyapohantu bhayaṃ ghoram āsuraṃ bhāvameva ca garutmān khagatiścaiva pakṣirāṭ nāgamardanaḥ

Translation

Nawa’y si Garuḍa—kasingbilis ng hangin sa mga ibon, hari ng mga may pakpak, dumudurog sa mga ahas—ang magtaboy ng nakapanghihilakbot na takot at magpawi ng asal-demonyo. Nawa’y maputol ang pāśa ng sindak at ang tamasik na pagkapoot, at ang paśu (kaluluwa) ay muling tumatag sa pagsamba kay Śiva.

Word by Word

• vyapohantu: may (they/he) remove, drive away

• bhayam: fear

• ghoram: terrible, dreadful

• āsuram: demonic, hostile to dharma

• bhāvam: disposition, state of mind

• eva: indeed

• ca: and

• garutmān: Garuḍa (the mighty winged one)

• khagatiḥ: the swift-moving one among birds / bird-like speed

• caiva: and indeed

• pakṣirāṭ: king of birds

• nāga-mardanaḥ: crusher/subduer of serpents

Speaker

Suta Goswami (narrating a protective/auspicious formula within the Linga Purana discourse)

Characters & Entities

• Garuḍa

FAQs

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

It functions as a protective purification: fear (bhaya) and asuric mentality are treated as obstacles (pāśa) that must be removed so the devotee (paśu) can approach Linga-puja with steadiness and sattva.

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

Indirectly: Shiva-tattva is approached through the removal of bondage—here, terror and demonic impulse. The verse supports the Shaiva Siddhanta framing that purification from pāśa prepares the paśu to turn toward Pati (Śiva) through worship.

What ritualistic or Yogic practice is highlighted here?

Raksha and bhuta-shuddhi style preparation: reciting protective invocations to dispel fear and tamasic agitation before beginning Shiva-puja or disciplined practice aligned with Pashupata restraint and inner steadiness.