Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti
शैलेन्द्रः कार्मुकं चैव ज्या भुजङ्गाधिपः स्वयम् कालरात्र्या तथैवेह तथेन्द्रधनुषा पुनः
śailendraḥ kārmukaṃ caiva jyā bhujaṅgādhipaḥ svayam kālarātryā tathaiveha tathendradhanuṣā punaḥ
ここでは、シャイレーンドラがまさしく弓であり、弓弦は蛇の王そのものとなる。同様に、カーララートリーもここに現れ、さらにインドラの虹が弓となる。かくしてこれらの神聖な擬人化を通じ、主の力が理解される――武器も時の力も、最高主シヴァたるパティの御手において道具となる。
Suta Goswami (narrating the Purva-Bhaga to the sages; verse embedded in a descriptive-stuti of divine forces/ayudhas)
It trains the devotee to perceive all cosmic powers—mountain, serpent-force, Time (Kālarātrī), and the rainbow of Indra—as subordinate manifestations serving Pati (Shiva). This supports Linga-puja as worship of the One who holds and transcends all forces.
Shiva-tattva is implied as the sovereign principle in which even destructive Time-power (Kālarātrī) and protective or celestial forces (Indra’s rainbow) become functional expressions—showing Pati as the controller of pasha-like forces that bind or liberate pashus.
A contemplative stuti (bhāvanā) aligned with Pāśupata insight: during japa or Linga-dhyāna, the sādhaka internalizes that all energies and instruments are Shiva’s—reducing pasha (bondage) by dissolving the sense of separate agency.