Shloka 16

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

Devanagari script

दिशः पादा रथस्यास्य तथा चोपदिशश् च ह पुष्कराद्याः पताकाश् च सौवर्णा रत्नभूषिताः

Transliteration

diśaḥ pādā rathasyāsya tathā copadiśaś ca ha puṣkarādyāḥ patākāś ca sauvarṇā ratnabhūṣitāḥ

Translation

ದಿಕ್ಕುಗಳು ಈ ರಥದ ಪಾದಗಳಾದವು; ಉಪದಿಕ್ಕುಗಳೂ ಹಾಗೆಯೇ. ಪುಷ್ಕರಧ್ವಜ ಮೊದಲಾದ ಪತಾಕೆಗಳು ಸ್ವರ್ಣಮಯವಾಗಿ, ರತ್ನಗಳಿಂದ ಅಲಂಕರಿಸಲ್ಪಟ್ಟವು.

Word by Word

• दिशः (diśaḥ): the directions

• पादाḥ (pādāḥ): feet/supports

• रथस्य (rathasya): of the chariot

• अस्य (asya): of this

• तथा (tathā): likewise

• च (ca): and

• उपदिशः (upadiśaḥ): intermediate directions (sub-directions)

• च (ca): and

• ह (ha): indeed/also

• पुष्कराद्याः (puṣkarādyāḥ): beginning with Puṣkara (as the first standard/banner-name)

• पताकाः (patākāḥ): banners/standards

• च (ca): and

• सौवर्णाः (sauvarṇāḥ): golden

• रत्नभूषिताः (ratnabhūṣitāḥ): ornamented with gems

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It presents a mandalic, cosmic visualization: the directions themselves become the supports of the sacred vehicle, implying that Shiva’s presence (Pati) pervades and stabilizes all space—an inner rationale for dik-bandhana and directional sanctification in Linga-puja.

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

By making the directions and sub-directions the ‘feet’ of the chariot, the verse implies Shiva-tattva as all-pervasive and sovereign over spatial order—transcending yet supporting the cosmos, while remaining the ground of orientation for the bound soul (pashu).

What ritualistic or Yogic practice is highlighted here?

A contemplative mapping of space (dik-nyasa/dik-smarana) is suggested: the practitioner visualizes the directions as sanctified supports, aiding Pashupata-style interiorization where the world-space is seen as upheld by Pati rather than binding the pashu through pasha.