Shloka 152
Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti
दग्ध्वोद्धृतं सर्वमिदं त्वयाद्य जगत्त्रयं रुद्र पुरत्रयं हि कः स्तोतुमिच्छेत् कथमीदृशं त्वां स्तोष्ये हि तुष्टाय शिवाय तुभ्यम्
dagdhvoddhṛtaṃ sarvamidaṃ tvayādya jagattrayaṃ rudra puratrayaṃ hi kaḥ stotumicchet kathamīdṛśaṃ tvāṃ stoṣye hi tuṣṭāya śivāya tubhyam
O Rudra, today by You all this has been burned and yet restored—both the triple world and the three cities (Tripura). Who could even wish to praise You? How could I praise One such as You—You, the ever-auspicious Shiva, who are already satisfied in Yourself?
Suta Goswami (narrating a hymn of praise spoken by the gods/devotee in the Tripura episode context)
FAQs
It frames Shiva as both dissolver and savior—burning (saṃhāra) and restoring (anugraha). In Linga worship, this supports seeing the Linga as the transcendent Pati who regulates creation, dissolution, and liberation, not merely a worldly boon-giver.
Shiva is portrayed as incomparable and essentially self-fulfilled (tuṣṭa), beyond the reach of adequate praise. This aligns with Shiva-tattva as the supreme Pati—independent, complete, and the source of both destruction of bondage (pāśa) and uplift of the pashu (soul).
The verse primarily highlights stotra-bhakti (hymnic praise) grounded in humility; implicitly it points to Pashupata orientation—surrender to the self-satisfied Lord, recognizing that liberation comes by His grace (anugraha) rather than by mere personal capacity.