Shloka 108

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

Devanagari script

किं रथेन ध्वजेनेश तव दग्धुं पुरत्रयम् इषुणा भूतसंघैश् च विष्णुना च मया प्रभो

Transliteration

kiṃ rathena dhvajeneśa tava dagdhuṃ puratrayam iṣuṇā bhūtasaṃghaiś ca viṣṇunā ca mayā prabho

Translation

Wahai Tuhan, mengapakah Engkau memerlukan kereta dan panji untuk membakar tiga kota itu? Dengan satu anak panah—bersama kumpulan makhluk, dengan Vishnu, dan malah dengan aku—wahai Tuan, Engkau mampu sepenuhnya menukarkan Tripura menjadi abu.

Word by Word

• किम्: why

• रथेन: with a chariot

• ध्वजेन: with a banner/standard

• ईश: O Lord

• तव: for You/Your

• दग्धुम्: to burn

• पुरत्रयम्: the three cities (Tripura)

• इषुणा: with an arrow

• भूत-संघैः: with the assemblage of bhūtas (Shiva’s attendant hosts)

• च: and

• विष्णुना: with Viṣṇu

• च: and

• मया: by/with me

• प्रभो: O Master

Speaker

Brahma (addressing Shiva within Suta’s narration)

Characters & Entities

• Shiva
• Vishnu
• Brahma
• Bhutas

FAQs

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

It emphasizes that Pati (Shiva) is intrinsically complete—ritual instruments are supports for devotees (pashus), not necessities for the Lord—guiding Linga worship toward inner surrender rather than mere external apparatus.

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

Shiva-tattva is shown as independent and all-sufficient: even cosmic allies like Viṣṇu, Brahmā, and the bhūta-gaṇas are secondary to His will, highlighting Him as Pati who alone can sever pasha (bondage) and dissolve worlds.

What ritualistic or Yogic practice is highlighted here?

The takeaway aligns with Pāśupata orientation: rely on the Lord’s grace and inner concentration (bhāva) more than external supports, treating ritual forms as aids for purification rather than the source of power.