Shloka 94
Śiva-stavarāja: Upamanyu’s Preface and Initiation of the Śarva-Nāma Enumeration
Anuśāsana-parva 17
५१६ उपकार:--उपकार करनेवाले
upakāraḥ priyaḥ sarvaḥ kanakaḥ kāñcanacchaviḥ | nābhiḥ nandikaraḥ bhāvaḥ puṣkarasthapatiḥ sthiraḥ || dvādaśas trāsanaś cādyo yajño yajñasamāhitaḥ | naktaṃ kaliś ca kālaś ca makaraḥ kālapūjitaḥ ||
Dijo Vāyu: «Él es la Beneficencia misma, amado por sus devotos, el Todo en todo; dorado en esencia y radiante con un hermoso fulgor de oro. Es el Ombligo—el centro de todos los mundos—dador de gozo, la forma misma de la fe y la devoción, el artífice que modela el cosmos semejante a un loto, y el Inconmovible. Es el Duodécimo (el supremo entre los Rudras), el Terrible que trae la disolución, la Causa Primera, el Yajña-Puruṣa que mora en el sacrificio. Es la Noche de la disolución cósmica, el espíritu de Kali, el Tiempo que devora todo, el Makara (criatura marina/forma de remolino cósmico), y Aquel a quien el Tiempo—es decir, la Muerte—rinde reverencia».
वायुदेव उवाच
Educational Q&A
The verse strings together divine epithets to show a single supreme reality that is simultaneously beneficent and devotional (dear to devotees), cosmic (center of worlds, architect of the universe), ritual (present as the inner essence of sacrifice), and inexorable (Time/Death and dissolution). Ethically, it frames devotion and righteous action (yajña as consecrated duty) within the larger truth that all beings are governed by Time, so one should act with faith, steadiness, and surrender.
Vāyu is speaking a hymn-like passage that enumerates names/attributes of the deity being praised (in the Anuśāsana Parva’s devotional-theological sections). Rather than advancing plot, the passage intensifies the stuti by presenting the praised Lord as the source, support, and end of the cosmos, and as the indwelling presence in sacrificial rites.