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

又有苏格利婆（Sugrīva）与摩尔达迦（Mardaka）；平伽罗（Piṅgala）与天摧者（Devamardana）；并且还有普罗诃罗陀（Prahrāda）、阿努诃罗陀（Anuhrāda）与三诃罗陀（Saṃhrāda）——确然（连同）婆湿迦罗（Bāṣkala）及其族系。

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.