Shloka 105

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

Devanagari script

अथाह भगवान्ब्रह्मा भगनेत्रनिपातनम् पुष्ययोगे ऽपि सम्प्राप्ते लीलावशमुमापतिम्

Transliteration

athāha bhagavānbrahmā bhaganetranipātanam puṣyayoge 'pi samprāpte līlāvaśamumāpatim

Translation

Kemudian Brahma yang diberkati berbicara tentang jatuhnya mata Bhaga—bagaimana, walaupun penyatuan Pusya yang bertuah telah tiba, Umapati (Shiva), yang digerakkan oleh permainan ilahi-Nya, telah menjadikannya kenyataan.

Word by Word

• atha: then

• āha: said/spoke

• bhagavān: the blessed/lordly one

• brahmā: Brahmā

• bhaga: Bhaga (a deity of fortune, participant in the sacrifice)

• netra: eye

• nipātanam: causing to fall, casting down

• puṣya-yoge: at the Puṣya astral conjunction (an auspicious lunar mansion/yoga)

• api: even/though

• samprāpte: having arrived, having occurred

• līlā-vaśam: under the sway of divine play

• umā-patim: the Lord of Umā, Śiva.

Speaker

Brahma (within Suta’s narration)

Characters & Entities

• Brahma
• Shiva
• Uma (Parvati)
• Bhaga

FAQs

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

It implies that ritual auspiciousness (like Puṣya-yoga) is secondary to Śiva’s will; Linga worship succeeds through devotion to Pati (Śiva), not merely through correct timing.

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

Śiva appears as Umāpati acting in līlā—sovereign over devas and sacrificial order—showing that Shiva-tattva transcends karmic-ritual constraints and governs them from freedom.

What ritualistic or Yogic practice is highlighted here?

The verse cautions against relying only on muhurta/astrological yogas; it points toward Pāśupata orientation—inner surrender and alignment with Pati—so outer rites bear fruit.