Shloka 105

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

अथाह भगवान्ब्रह्मा भगनेत्रनिपातनम् पुष्ययोगे ऽपि सम्प्राप्ते लीलावशमुमापतिम्

Transliteration

athāha bhagavānbrahmā bhaganetranipātanam puṣyayoge 'pi samprāpte līlāvaśamumāpatim

Translation

ثم تحدث براهما المبارك عن إسقاط عين "بهاغا" - وكيف أنه، حتى عندما حان اقتران "بوشيا" الميمون، قام "أوماباتي" (شيفا)، مدفوعًا بلعبته الإلهية، بتحقيق ذلك.

Word by Word

• atha: then

• āha: said/spoke

• bhagavān: the blessed/lordly one

• brahmā: Brahmā

• bhaga: Bhaga (a deity of fortune, participant in the sacrifice)

• netra: eye

• nipātanam: causing to fall, casting down

• puṣya-yoge: at the Puṣya astral conjunction (an auspicious lunar mansion/yoga)

• api: even/though

• samprāpte: having arrived, having occurred

• līlā-vaśam: under the sway of divine play

• umā-patim: the Lord of Umā, Śiva.

Speaker

Brahma (within Suta’s narration)

Characters & Entities

• Brahma
• Shiva
• Uma (Parvati)
• Bhaga

FAQs

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

It implies that ritual auspiciousness (like Puṣya-yoga) is secondary to Śiva’s will; Linga worship succeeds through devotion to Pati (Śiva), not merely through correct timing.

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

Śiva appears as Umāpati acting in līlā—sovereign over devas and sacrificial order—showing that Shiva-tattva transcends karmic-ritual constraints and governs them from freedom.

What ritualistic or Yogic practice is highlighted here?

The verse cautions against relying only on muhurta/astrological yogas; it points toward Pāśupata orientation—inner surrender and alignment with Pati—so outer rites bear fruit.