Shloka 155
Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti
कृतो रथश्चेषुवरश् च शुभ्रं शरसनं ते त्रिपुरक्षयाय अनेकयत्नैश् च मयाथ तुभ्यं फलं न दृष्टं सुरसिद्धसंघैः
kṛto rathaśceṣuvaraś ca śubhraṃ śarasanaṃ te tripurakṣayāya anekayatnaiś ca mayātha tubhyaṃ phalaṃ na dṛṣṭaṃ surasiddhasaṃghaiḥ
A chariot has been prepared, and excellent arrows and a shining bow have been fashioned for You for the destruction of Tripura. Yet though I have made these with many efforts for Your sake, no decisive fruit has been seen by the hosts of Devas and Siddhas—until You, O Pati (Lord), choose to make it effective.
Brahma (within Suta’s narration to the sages at Naimisharanya)
FAQs
It teaches that ritual instruments and elaborate effort (yajña-like preparations) are not self-sufficient; true fruition arises only through Shiva as Pati. In Linga worship, this becomes the principle that puja gains siddhi through Shiva’s anugraha, not mere external performance.
Shiva is implied as the sovereign cause who alone can confer efficacy (śakti) upon means. Even when Brahma and the Devas arrange the “means” (chariot, bow, arrows), the ‘fruit’ remains unseen until Shiva wills it—highlighting Shiva-tattva as the ultimate controller beyond Pāśa-bound agency.
The takeaway aligns with Pāśupata discipline: karma and upāya (means) become liberating only when oriented to Shiva and sealed by his grace. It points to bhakti-yukta kriyā (devotion-infused ritual action) rather than mechanical ritualism.