Shiva Purana — Rudra Samhita, Shloka 13
सतीप्राप्तिविषये ब्रह्मरुद्रसंवादः | The Brahmā–Śiva Dialogue on Attaining Satī
इत्युवाच स मां दक्षस्तस्मात्त्वं वृषभध्वज । शुभे मुहूर्ते तद्वेश्म गच्छ तामानयस्व च
ityuvāca sa māṃ dakṣastasmāttvaṃ vṛṣabhadhvaja | śubhe muhūrte tadveśma gaccha tāmānayasva ca
Demikian Dakṣa berkata kepadaku: “Karena itu, wahai Vṛṣabhadhvaja, pada muhūrta yang baik pergilah ke rumah itu dan bawalah dia kemari.”
Daksha
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: Not a Jyotirliṅga passage; Dakṣa instructs Śiva (addressed as Vṛṣabhadhvaja) to come at the auspicious time and ‘bring her’, underscoring Dakṣa’s transactional, status-conscious stance that later ripens into yajña-aparādha.
Significance: Ethical lesson for pilgrims: even when addressing Śiva with epithets, pride and control (pāśa of māyā) can persist; true devotion requires humility.
Shakti Form: Satī
Role: liberating
Cosmic Event: Auspicious muhūrta again foregrounded (kāla-niyati operating within social dharma).
FAQs
The verse highlights how worldly authority (Daksha) attempts to direct even Shiva through social-ritual language like “auspicious time,” revealing the tension between external ritual propriety and Shiva’s transcendence as Pati (the Supreme Lord) beyond social control.
Shiva is invoked by a saguna epithet—Vṛṣabhadhvaja—emphasizing devotion to Shiva with attributes and symbols. Such names function like mantra-remembrances (nāma-smaraṇa) that support personal worship, just as the Linga supports focused contemplation of Shiva’s presence.
The explicit cue is śubha muhūrta—acting in an auspicious time. As a takeaway, devotees may align worship with a sanctified schedule (sandhyā, pradoṣa, or Mahāśivarātri nights) and begin actions with Shiva-nāma or the Panchākṣarī “Om Namaḥ Śivāya.”