Shloka 61

Adhyaya 84: शिवव्रतकथनम्

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

Devanagari script

यमस्य दण्डं निरृतेः खड्गं निशिचरस्य तु वरुणस्य महापाशं नागाख्यं रुद्रमद्भुतम्

Transliteration

yamasya daṇḍaṃ nirṛteḥ khaḍgaṃ niśicarasya tu varuṇasya mahāpāśaṃ nāgākhyaṃ rudramadbhutam

Translation

യമന്റെ ദണ്ഡം, നിരൃതിയുടെ ഖഡ്ഗം, നിശിചരന്റെ ആയുധം; വരുണന്റെ മഹാപാശം, കൂടാതെ ‘നാഗ’ എന്ന പേരിലുള്ള അത്ഭുത റുദ്രം—ഇവ ദിവ്യചിഹ്നങ്ങളായി പ്രസ്താവിക്കുന്നു।

Word by Word

• yamasya: of Yama

• daṇḍam: staff/rod of punishment

• nirṛteḥ: of Nirṛti (goddess of dissolution/calamity)

• khaḍgam: sword

• niśicarasya: of the night-wanderer (niśicara

• tu: and/indeed

• varuṇasya: of Varuṇa

• mahāpāśam: great noose

• nāgākhyam: called/known as ‘serpent’ (nāga)

• rudram: Rudra (as a divine force/weapon/emblem)

• adbhutam: marvelous, wondrous, awe-inspiring

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Yama
• Nirṛti
• Varuṇa
• Rudra (Shiva)

FAQs

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

By listing cosmic weapons (staff, sword, noose) and culminating in Rudra’s ‘wondrous’ power, the verse frames Shiva as Pati—the supreme Lord whose emblems govern restraint, dissolution, and liberation, which Linga worship seeks to realize inwardly.

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

Rudra is presented as adbhuta—an awe-transcendent force that includes and surpasses other divine agencies (punishment, dissolution, binding), implying Shiva-tattva as the sovereign principle that can both bind through pasha and ultimately free the pashu (soul).

What ritualistic or Yogic practice is highlighted here?

The imagery of the mahāpāśa (great noose) points to pasha-awareness in Pashupata discipline: recognizing bondage and turning to Rudra through japa, pūjā, and inner detachment so the pashu is released by the grace of Pati.