Shloka 167

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

Devanagari script

सूत उवाच य इमं शृणुयाद्द्विजोत्तमा भुवि देवं प्रणिपत्य पठेत् स च मुञ्चति पापबन्धनं भवभक्त्या पुरशासितुः स्तवम्

Transliteration

sūta uvāca ya imaṃ śṛṇuyāddvijottamā bhuvi devaṃ praṇipatya paṭhet sa ca muñcati pāpabandhanaṃ bhavabhaktyā puraśāsituḥ stavam

Translation

Sūta said: O best of the twice-born, whoever on earth listens to this hymn, or—having bowed down to the Deva—recites it, is released from the bondage of sin through devotion to Bhava, the Lord who rules the cities.

Word by Word

• सूत उवाच: Sūta said

• यः: whoever

• इमम्: this

• शृणुयात्: may hear/listen

• द्विजोत्तमाः: O best of the twice-born (brāhmaṇa)

• भुवि: on earth

• देवम्: the Deva (Śiva)

• प्रणिपत्य: having bowed/prostrated

• पठेत्: may recite

• सः च: he also/indeed

• मुञ्चति: is freed/releases

• पापबन्धनम्: bondage/fetter of sin

• भवभक्त्या: by devotion to Bhava (Śiva)

• पुरशासितुः: of the ruler of the cities (Tripurāntaka/Śiva)

• स्तवम्: hymn of praise

Speaker

Suta

Characters & Entities

• Shiva

FAQs

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

It gives the phala-śruti: hearing or reciting Śiva’s hymn with prostration is itself a limb of worship (upacāra) that loosens pāśa (bondage) by turning the pashu (individual soul) toward Pati (Śiva).

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

Śiva is presented as Bhava—the inner Lord accessible through bhakti—and as the sovereign ruler (pura-śāsitṛ), indicating supreme mastery that alone can cut the fetters of pāpa and saṃsāric bondage.

What ritualistic or Yogic practice is highlighted here?

Śravaṇa (devout listening) and pāṭha (recitation) preceded by praṇipāta (prostration). As a Shaiva sādhanā, this functions as bhakti-aṅga that purifies mala and weakens pāśa, supporting Pāśupata-oriented liberation.