Shloka 68
Adhyaya 84: शिवव्रतकथनम्
Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata
तयोरग्रे हुताशं च स्रुवहस्तं पितामहम् नारायणं च दातारं सर्वाभरणभूषितम्
tayoragre hutāśaṃ ca sruvahastaṃ pitāmaham nārāyaṇaṃ ca dātāraṃ sarvābharaṇabhūṣitam
Vor jenen beiden erblickten sie Agni (das Feuer) und Pitāmaha Brahmā, der den Opferlöffel in der Hand hielt, sowie auch Nārāyaṇa, den gütigen Spender, geschmückt mit jeglichem Schmuck.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
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.
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.
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.