Shloka 68

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

Devanagari script

तयोरग्रे हुताशं च स्रुवहस्तं पितामहम् नारायणं च दातारं सर्वाभरणभूषितम्

Transliteration

tayoragre hutāśaṃ ca sruvahastaṃ pitāmaham nārāyaṇaṃ ca dātāraṃ sarvābharaṇabhūṣitam

Translation

その二柱の前に、彼らはアグニ（火神）を見、供物を注ぐ柄杓（スルヴァ）を手にするピターマハ・ブラフマーを見、さらに、あらゆる装身具で荘厳された慈悲深き施与者ナーラーヤナを見た。

Word by Word

• tayor: of those two

• agre: in front/presence

• hutāśam: Agni, the consumer of offerings (fire)

• ca: and

• sruva-hastam: having the sruva (ladle) in hand

• pitāmaham: Pitāmaha, Brahmā

• nārāyaṇam: Nārāyaṇa (Viṣṇu)

• ca: and

• dātāram: the giver/bestower

• sarvābharaṇa-bhūṣitam: adorned with all ornaments

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Agni
• Brahma
• Vishnu (Narayana)

FAQs

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

It frames the ritual-theological setting: Agni and Brahmā with the oblation-ladle indicate yajña as a supporting limb of devotion, while Nārāyaṇa as “dātā” shows divine bestowal—yet, in Shaiva Siddhānta, such powers ultimately function under Pati (Śiva), to whom Linga-worship is directed.

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

By foregrounding Agni, Brahmā, and Nārāyaṇa as present and ornamented functionaries, the narrative implies a cosmic order of deities; Shaiva Siddhānta reads this as indicating that all deva-functions (creation, sustenance, ritual fire) operate within Pati’s sovereignty, while the Linga points to the transcendent Śiva beyond these roles.

What ritualistic or Yogic practice is highlighted here?

A Vedic yajña atmosphere is highlighted through Agni and the sruva in Brahmā’s hand—suggesting offerings, mantra, and consecratory rites that can accompany Linga-pūjā; yogically, it supports disciplined karma as a preparatory aid toward Pashupata-oriented liberation from pāśa.