Shloka 32

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

Devanagari script

अभीषुहस्तो भगवान् उद्यम्य च हयान् विभुः स्थापयामास देवस्य वचनाद्वै रथं शुभम्

Transliteration

abhīṣuhasto bhagavān udyamya ca hayān vibhuḥ sthāpayāmāsa devasya vacanādvai rathaṃ śubham

Translation

ಕಡಿವಾಣವನ್ನು ಕೈಯಲ್ಲಿ ಹಿಡಿದ ಸರ್ವವ್ಯಾಪಿ ಭಗವಾನ್ ಅಶ್ವಗಳನ್ನು ಎತ್ತಿ, ದೇವರ ವಚನದಂತೆ ಆ ಶುಭ ರಥವನ್ನು ದೃಢವಾಗಿ ಸ್ಥಾಪಿಸಿದನು।

Word by Word

• अभीषु-हस्तः (abhīṣu-hastaḥ): holding the reins

• भगवान् (bhagavān): the Blessed Lord

• उद्यम्य (udyamya): having lifted/roused, having raised

• च (ca): and

• हयान् (hayān): the horses

• विभुः (vibhuḥ): the all-pervading, powerful one

• स्थापयामास (sthāpayāmāsa): set in place, established, arranged

• देवस्य (devasya): of the Deva, of the divine one

• वचनात् (vacanāt): by the word/command

• वै (vai): indeed

• रथम् (ratham): the chariot

• शुभम् (śubham): auspicious, благоприятный

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Bhagavan
• Deva
• Hayas (horses)
• Ratha (chariot)

FAQs

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

It highlights that auspicious external arrangements are sanctified when performed as deva-ājñā (obedience to the divine command), mirroring how Linga-pūjā becomes efficacious when aligned with Pati’s will rather than personal impulse.

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

By calling the agent “Bhagavān” and “Vibhu,” the verse points to the Lord as sovereign and all-pervading—Pati—whose command establishes right order (śubha) in the world and in the practitioner’s discipline.

What ritualistic or Yogic practice is highlighted here?

The key practice is disciplined compliance (ājñā-pālana) and orderly preparation—an outer analogue to Pāśupata restraint and right conduct, where the pashu (soul) loosens pasha (bondage) through surrendered action.