Shloka 68

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

तयोरग्रे हुताशं च स्रुवहस्तं पितामहम् नारायणं च दातारं सर्वाभरणभूषितम्

Transliteration

tayoragre hutāśaṃ ca sruvahastaṃ pitāmaham nārāyaṇaṃ ca dātāraṃ sarvābharaṇabhūṣitam

Translation

وأمام هذين، أبصروا أَغني (إله النار)، ورأوا «پِتاماها» براهما ممسكًا بمِغرفة القرابين، ورأوا أيضًا نارايانا—الواهب المحسن—مُتَحَلِّيًا بكل الحُلِيّ والزينة.

Word by Word

• tayor: of those two

• agre: in front/presence

• hutāśam: Agni, the consumer of offerings (fire)

• ca: and

• sruva-hastam: having the sruva (ladle) in hand

• pitāmaham: Pitāmaha, Brahmā

• nārāyaṇam: Nārāyaṇa (Viṣṇu)

• ca: and

• dātāram: the giver/bestower

• sarvābharaṇa-bhūṣitam: adorned with all ornaments

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Agni
• Brahma
• Vishnu (Narayana)

FAQs

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

It frames the ritual-theological setting: Agni and Brahmā with the oblation-ladle indicate yajña as a supporting limb of devotion, while Nārāyaṇa as “dātā” shows divine bestowal—yet, in Shaiva Siddhānta, such powers ultimately function under Pati (Śiva), to whom Linga-worship is directed.

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

By foregrounding Agni, Brahmā, and Nārāyaṇa as present and ornamented functionaries, the narrative implies a cosmic order of deities; Shaiva Siddhānta reads this as indicating that all deva-functions (creation, sustenance, ritual fire) operate within Pati’s sovereignty, while the Linga points to the transcendent Śiva beyond these roles.

What ritualistic or Yogic practice is highlighted here?

A Vedic yajña atmosphere is highlighted through Agni and the sruva in Brahmā’s hand—suggesting offerings, mantra, and consecratory rites that can accompany Linga-pūjā; yogically, it supports disciplined karma as a preparatory aid toward Pashupata-oriented liberation from pāśa.