Shloka 91

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

Devanagari script

भातीन्द्रधनुषाकाशं मेरुणा च यथा जगत् हिरण्यधनुषा सौम्यं वपुः शंभोः शशिद्युति

Transliteration

bhātīndradhanuṣākāśaṃ meruṇā ca yathā jagat hiraṇyadhanuṣā saumyaṃ vapuḥ śaṃbhoḥ śaśidyuti

Translation

Sebagaimana langit berseri dengan pelangi Indra dan sebagaimana dunia menjadi gemilang oleh Gunung Meru, demikian juga tubuh Śambhu yang lembut—bagaikan busur keemasan—menyala dengan sinar bak bulan; menyingkap Pati, yang rahmat bercahayanya memutus pasha kegelapan daripada pashu.

Word by Word

• bhāti: shines

• indra-dhanuṣa-ākāśam: the sky marked by Indra’s bow (rainbow)

• meruṇā: by (Mount) Meru

• ca: and

• yathā: as

• jagat: the world

• hiraṇya-dhanuṣā: with a golden bow / like a bow of gold

• saumyam: gentle, soothing, auspicious

• vapuḥ: form, body

• śambhoḥ: of Śambhu (Śiva)

• śaśi-dyuti: moonlike radiance, lunar lustre

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Indra
• Meru

FAQs

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

It supports Linga-upāsanā by directing the devotee’s mind to Śiva’s tejas (radiant presence): the Linga is approached as the visible sign of the Pati’s luminous consciousness, calming and purifying the worshipper.

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

Śiva-tattva is shown as both saumya (gentle, beneficent) and intensely radiant—like moonlight and gold—indicating a consciousness that illumines without burning, liberating the bound soul through grace.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (meditative visualization) on Śambhu’s moonlike lustre is implied—useful in Pāśupata-oriented sādhana and in Linga-pūjā as an inner offering of focused awareness (bhāvanā).