Shiva Purana — Vayaviya Samhita, Shloka 37
मनु-शतरूपा-प्रसूतिः तथा दक्षकन्याविवाहाः
Manu–Śatarūpā, Prasūti, and the Marriages of Dakṣa’s Daughters
यो ऽसौ रुद्रात्मको बह्निब्रह्मणो मानसस्सुतः । स्वाहा तस्य प्रिया लेभे पुत्रांस्त्रीनमितौजसः । पावकः पवमानश्च शुचिरित्येष ते त्रयः । निर्मंथ्यः पवमानस्स्याद्वैद्युतः पावकस्स्मृतः
yo 'sau rudrātmako bahnibrahmaṇo mānasassutaḥ | svāhā tasya priyā lebhe putrāṃstrīnamitaujasaḥ | pāvakaḥ pavamānaśca śucirityeṣa te trayaḥ | nirmaṃthyaḥ pavamānassyādvaidyutaḥ pāvakassmṛtaḥ
ರುದ್ರಾತ್ಮಕನಾದ ಆ ಅಗ್ನಿ ಬ್ರಹ್ಮನ ಮಾನಸಪುತ್ರನು; ಅವನು ಸ್ವಾಹೆಯನ್ನು ತನ್ನ ಪ್ರಿಯೆಯಾಗಿ ಪಡೆದನು. ಅವನಿಂದ ಅಪ್ರಮಿತ ತೇಜಸ್ಸಿನ ಮೂರು ಪುತ್ರರು ಜನಿಸಿದರು—ಪಾವಕ, ಪವಮಾನ, ಶುಚಿ—ಇವರೇ ಮೂರು. ಇವರಲ್ಲಿ ಮಥನದಿಂದ ಉತ್ಪನ್ನವಾದ ಅಗ್ನಿ ‘ಪವಮಾನ’ ಎಂದು, ವಿದ್ಯುತ್ನಿಂದ ಜನಿಸಿದ ಅಗ್ನಿ ‘ಪಾವಕ’ ಎಂದು ಸ್ಮರಿಸಲ್ಪಡುತ್ತದೆ.
Suta Goswami
Tattva Level: pasha
Shiva Form: Rudra
FAQs
The verse frames Agni (fire) as Rudra-ātmaka—pervaded by Shiva’s power—showing that even ritual fire is not merely physical heat but a manifestation of divine Śakti that purifies and carries offerings toward the Supreme (Pati).
In Saguna Shiva worship, especially Linga-pūjā with homa, Agni functions as Rudra’s instrument: offerings made with the utterance of “Svāhā” are understood as being received through Shiva’s cosmic order, reinforcing that external ritual supports inner devotion to Shiva.
It supports homa/ārati discipline: kindle the sacred fire (nirmaṃthya) with purity, offer with the mantra ending in “Svāhā,” and contemplate Agni as Rudra-śakti—purifying bonds (pāśa) while the mind rests in Shiva as the indwelling Lord (Pati).