Shloka 19

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

Devanagari script

आवहाद्यास् तथा सप्त सोपानं हैममुत्तमम् सारथिर्भगवान्ब्रह्मा देवाभीषुधराः स्मृताः

Transliteration

āvahādyās tathā sapta sopānaṃ haimamuttamam sārathirbhagavānbrahmā devābhīṣudharāḥ smṛtāḥ

Translation

Likewise, the seven divine powers beginning with Āvahā are known, and the excellent golden stairway of ascent is also described. The charioteer is Bhagavān Brahmā, and the Devas are remembered as the bearers of the reins—like rays that guide.

Word by Word

• आवहाद्यास्: beginning with Āvahā (invocatory/bringing powers)

• तथा: likewise

• सप्त: seven

• सोपानम्: stairway, steps of ascent

• हैमम्: golden

• उत्तमम्: excellent, supreme

• सारथिः: charioteer

• भगवान्: venerable lord

• ब्रह्मा: Brahmā

• देवाः: the gods

• अभीषुधराः: holders of reins/bridles (also ‘ray-bearers’)

• स्मृताः: are remembered/are said to be

Speaker

Suta Goswami (narrating the Purva-Bhaga account to the sages, preserving an internal cosmological description)

Characters & Entities

• Brahma
• Devas

FAQs

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

It frames worship as an ascent (sopāna) supported by divine functions—invocation, guidance, and cosmic order—ultimately directing the devotee (pashu) toward the Supreme Lord (Pati) symbolized by the Linga.

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

Though Shiva is not named here, the imagery implies a higher sovereignty: even Brahmā and the Devas operate as instruments (charioteer and reins) within a divinely governed ascent—consistent with Shaiva Siddhanta where all powers function under Pati’s supremacy.

What ritualistic or Yogic practice is highlighted here?

The verse points to a stepwise discipline (sopāna)—a graded sādhanā akin to Pashupata-oriented ascent: invoking powers, steadying the ‘reins’ (senses/energies), and progressing toward liberation from pasha (bondage).