Shloka 91

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

Devanagari script

भातीन्द्रधनुषाकाशं मेरुणा च यथा जगत् हिरण्यधनुषा सौम्यं वपुः शंभोः शशिद्युति

Transliteration

bhātīndradhanuṣākāśaṃ meruṇā ca yathā jagat hiraṇyadhanuṣā saumyaṃ vapuḥ śaṃbhoḥ śaśidyuti

Translation

Así como el cielo brilla con el arco iris de Indra y como el mundo se vuelve resplandeciente por el monte Meru, así también el cuerpo apacible de Śambhu—semejante a un arco de oro—arde con fulgor de luna; revelando al Pati cuya gracia luminosa disipa el pasha de oscuridad del pashu.

Word by Word

• bhāti: shines

• indra-dhanuṣa-ākāśam: the sky marked by Indra’s bow (rainbow)

• meruṇā: by (Mount) Meru

• ca: and

• yathā: as

• jagat: the world

• hiraṇya-dhanuṣā: with a golden bow / like a bow of gold

• saumyam: gentle, soothing, auspicious

• vapuḥ: form, body

• śambhoḥ: of Śambhu (Śiva)

• śaśi-dyuti: moonlike radiance, lunar lustre

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Indra
• Meru

FAQs

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

It supports Linga-upāsanā by directing the devotee’s mind to Śiva’s tejas (radiant presence): the Linga is approached as the visible sign of the Pati’s luminous consciousness, calming and purifying the worshipper.

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

Śiva-tattva is shown as both saumya (gentle, beneficent) and intensely radiant—like moonlight and gold—indicating a consciousness that illumines without burning, liberating the bound soul through grace.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (meditative visualization) on Śambhu’s moonlike lustre is implied—useful in Pāśupata-oriented sādhana and in Linga-pūjā as an inner offering of focused awareness (bhāvanā).