Shloka 113

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

Devanagari script

अस्मद्धितार्थं देवेश शरं मोक्तुमिहार्हसि अथ संमृज्य धनुषो ज्यां हसन् त्रिपुरार्दनः

Transliteration

asmaddhitārthaṃ deveśa śaraṃ moktumihārhasi atha saṃmṛjya dhanuṣo jyāṃ hasan tripurārdanaḥ

Translation

「おおデーヴァたちの主よ、我らの安寧のため、ここで矢を放ち給え。」するとトリプラールダナ（シヴァ）は微笑み、弓の弦を拭い整えて—三重の束縛を終わらせる矢を放つ備えをなされた。

Word by Word

• asmad-hitārtham: for our welfare

• deva-īśa: O Lord of the gods

• śaram: the arrow

• moktum: to release, to discharge

• iha: here, in this very act

• arhasi: you are worthy/please do

• atha: then

• saṁmṛjya: wiping, cleansing, setting in order

• dhanuṣaḥ: of the bow

• jyām: the bowstring

• hasan: smiling

• tripura-ardanaḥ: the destroyer of Tripura (Śiva).

Speaker

Suta Goswami (narrating the Devas’ appeal and Shiva’s response within the Tripura narrative)

Characters & Entities

• Shiva
• Devas
• Tripura (symbolic)

FAQs

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

It portrays Śiva as Pati—the compassionate Lord who acts “for our welfare,” mirroring Linga-pūjā where the devotee seeks His anugraha (grace) to cut pasha (bondage) and protect the pashu (individual soul).

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

Śiva-tattva is shown as sovereign and benevolent: He responds to the devas’ plea, smiles (sign of effortless mastery), and deliberately prepares the act that restores dharma—indicating His icchā-śakti and kriyā-śakti guiding liberation.

What ritualistic or Yogic practice is highlighted here?

The “cleansing/setting right” of the bowstring suggests śuddhi and saṁskāra—purificatory preparation before decisive action; in Pāśupata-oriented practice this parallels inner purification and focused resolve before mantra-japa, dhyāna, and offering in Śiva-pūjā.