Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti
दुर्गारूढमृगाधिपा दुरतिगा दोर्दण्डवृन्दैः शिवा बिभ्राणाङ्कुशशूलपाशपरशुं चक्रासिशङ्खायुधम् प्रौढादित्यसहस्रसदृशैर्नेत्रैर्दहन्ती पथं बालाबालपराक्रमा भगवती दैत्यान्प्रहर्तुं ययौ
durgārūḍhamṛgādhipā duratigā dordaṇḍavṛndaiḥ śivā bibhrāṇāṅkuśaśūlapāśaparaśuṃ cakrāsiśaṅkhāyudham prauḍhādityasahasrasadṛśairnetrairdahantī pathaṃ bālābālaparākramā bhagavatī daityānprahartuṃ yayau
ປະທັບນັ່ງເທິງສິງຂອງທຸຣຄາ ພຣະສິວາຜູ້ເປັນມົງຄຸນ ຜູ້ບໍ່ອາດຝ່າຝືນໄດ້ ມີແຂນອັນແຂງກ້າຫຼາຍສາຍ ຖືອັງກຸຊ ຕຣິສູນ ບາສ ຂວານ ຈັກຣ ດາບ ແລະ ສັງຂາເປັນອາວຸດ. ດ້ວຍດວງຕາສຸດຮ້ອນດັ່ງຕາເວັນພັນດວງ ນາງເຜົາທາງຂ້າງໜ້າ; ພຣະເທວີຜູ້ມີພະລັງເກີນປະມານ ອອກເດີນທາງໄປປະຫານພວກໄດຕະຍະ.
Suta Goswami (narrating to the sages of Naimisharanya)
The verse presents Śivā (Devī) as the active Śakti of Pati (Śiva), protecting dharma by destroying asuric forces; in Linga worship this reinforces that devotion to the Liṅga is inseparable from honoring Śiva’s inseparable power (Śakti) who removes obstacles and safeguards the sādhaka.
By portraying Śivā as invincible, radiant, and fully armed, the text points to Shiva-tattva as sovereign consciousness (Pati) expressed through Śakti—where the Lord’s transcendence is mirrored as immanent power that burns ignorance and subdues adharmic tendencies.
Implicitly, it highlights protection and bondage-cutting symbolism: the pāśa (noose) and blazing eyes signify mastery over pasha (bondage) and kleshas; for Pāśupata-oriented sādhana this aligns with surrender to Pati-Śiva through Liṅga-pūjā and disciplined inner conquest of asuric impulses.