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
હે પ્રભુ! ત્રિપુરવિનાશ માટે આપના માટે રથ તૈયાર થયો છે; ઉત્તમ બાણો અને ઉજ્જ્વળ ધનુષ્ય પણ રચાયા છે. મેં અનેક પ્રયત્નોથી આ બધું આપના હિતાર્થે કર્યું, છતાં દેવો અને સિદ્ધોના સમૂહે નિશ્ચિત ફળ જોયું નથી—જ્યાં સુધી તમે, હે પતિ, તેને સ્વયં અસરકારક ન કરો.
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.