Shloka 60

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

Devanagari script

यमपावकवित्तेशा वायुर्निरृतिरेव च अपाम्पतिस् तथेशानो भवं चानु समागताः

Transliteration

yamapāvakavitteśā vāyurnirṛtireva ca apāmpatis tatheśāno bhavaṃ cānu samāgatāḥ

Translation

Yama, Agni, Kubera, Vāyu dan Nirṛti, bersama Varuṇa—tuan air—serta Īśāna, semuanya berhimpun, lalu bergerak mengikuti jejak Bhava (Śiva).

Word by Word

• यम (Yama): lord of restraint/death

• पावक (Pāvaka/Agni): fire-god, purifier

• वित्तेश (Vitteśa/Kubera): lord of wealth

• वायु (Vāyu): wind-god, vital breath

• निरृति (Nirṛti): deity of dissolution/inauspicious quarter

• अपाम्पति (Apāṃpati/Varuṇa): lord of waters and cosmic order

• ईशान (Īśāna): the ruling aspect/name of Śiva, lord of the northeast

• भवम् (Bhavam): Bhava—Śiva as the Lord who becomes/causes becoming

• अनु (anu): following, after

• समागताः (samāgatāḥ): came together, assembled

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Bhava/Īśāna)
• Yama
• Agni
• Kubera (Vitteśa)
• Vayu
• Nirṛti
• Varuṇa (Apāṃpati)

FAQs

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

It establishes Bhava (Śiva) as Pati—the supreme refuge whom even the dikpālas and major devas follow; Linga-worship is framed as aligning with the cosmic Lord who governs and purifies all powers.

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

By naming Śiva as Bhava and Īśāna, the verse points to him as the sovereign principle who presides over becoming and directionality, before whom even death (Yama), fire (Agni), wind (Vāyu), and waters (Varuṇa) take their place.

What ritualistic or Yogic practice is highlighted here?

The key takeaway is śaraṇāgati (taking refuge) in Pati: in Pāśupata orientation, the bound soul (paśu) turns from reliance on elemental powers to devotion and inner alignment with Śiva as the liberating Lord.