Shloka 113
Śiva-stavarāja: Upamanyu’s Preface and Initiation of the Śarva-Nāma Enumeration
Anuśāsana-parva 17
६८२ प्रभावात्मा--उत्कृष्ट सत्तास्वरूप, ६८३ जगत्कालस्थाल:--प्रलयकालमें जगत्का संहार करनेवाले कालके स्थान, ६८४ लोकहित:--लोकहितैषी, ६८५ तरु:-- तारनेवाले, ६८६ सारजड्भ:--चातकस्वरूप, ६८७ नवचक्राड्र:--नूतन हंसरूप, ६८८ केतुमाली--ध्वजा-पताकाओंकी मालाओंसे अलंकृत, ६८९ सभावन:--धर्मस्थानकी रक्षा करनेवाले ।।
prabhāvātmā utkṛṣṭa-sattā-svarūpaḥ jagat-kāla-sthālaḥ pralaya-kāle jagataḥ saṃhārakālasya sthānam loka-hitaḥ lokahitaiṣī taruḥ tārayitā sārajaḍbhaḥ cātaka-svarūpaḥ navacakrāḍraḥ nūtana-haṃsa-svarūpaḥ ketumālī dhvajā-patākā-mālābhiḥ alaṅkṛtaḥ sabhāvanaḥ dharma-sthāna-rakṣakaḥ | bhūtālayaḥ bhūtapatiḥ ahorātram aninditaḥ |
Vāyu berkata: “Dia berhakikat cahaya, bentuk tertinggi kewujudan yang murni; Dialah singgasana Waktu yang, pada saat pralaya, menarik kembali dunia. Dia menghendaki kebaikan bagi semua makhluk, penyelamat yang menyeberangkan mereka. Dia menampakkan diri dalam rupa-rupa bertuah—seperti burung cātaka dan seperti angsa yang segar lagi mulia—berhias panji dan umbul-umbul. Dia melindungi perhimpunan dharma. Dialah tempat tinggal segala makhluk dan tuan segala makhluk; Dialah siang dan malam itu sendiri, dan Dia tiada tercela.”
वायुदेव उवाच
Educational Q&A
The verse presents the divine as both transcendent (supreme pure being, beyond blame) and immanent (dwelling in all beings, manifest as day and night, governing cosmic Time). Ethically, it frames ultimate authority as inherently loka-hita—working for the welfare of all—and as the protector of dharma in communal life (the sabhā).
Vāyu is delivering a stuti (praise-description), listing epithets that identify the praised deity as the cosmic ground of existence and time, the benefactor and savior of beings, and the guardian of the dharma-assembly, using symbolic forms (cātaka, haṃsa) and royal insignia (banners).