Shiva Purana — Vayaviya Samhita, Shloka 37
मनु-शतरूपा-प्रसूतिः तथा दक्षकन्याविवाहाः
Manu–Śatarūpā, Prasūti, and the Marriages of Dakṣa’s Daughters
यो ऽसौ रुद्रात्मको बह्निब्रह्मणो मानसस्सुतः । स्वाहा तस्य प्रिया लेभे पुत्रांस्त्रीनमितौजसः । पावकः पवमानश्च शुचिरित्येष ते त्रयः । निर्मंथ्यः पवमानस्स्याद्वैद्युतः पावकस्स्मृतः
yo 'sau rudrātmako bahnibrahmaṇo mānasassutaḥ | svāhā tasya priyā lebhe putrāṃstrīnamitaujasaḥ | pāvakaḥ pavamānaśca śucirityeṣa te trayaḥ | nirmaṃthyaḥ pavamānassyādvaidyutaḥ pāvakassmṛtaḥ
Api itu, yang berhakikat Rudra—putera lahir dari minda Brahmā—mengambil Svāhā sebagai kekasihnya. Daripadanya lahir tiga putera yang tiada terukur kekuatannya: Pāvaka, Pavamāna, dan Śuci—itulah tiga. Antara mereka, api yang terhasil daripada geseran (penggilingan) disebut Pavamāna, dan api yang lahir daripada kilat dikenang sebagai Pāvaka.
Suta Goswami
Tattva Level: pasha
Shiva Form: Rudra
Type: rudram
Shakti Form: Svāhā
Role: nurturing
Offering: naivedya
Cosmic Event: Mind-born (mānasa) emanation from Brahmā; elemental differentiation of fire into functional forms (churned, lightning, etc.).
FAQs
The verse frames Agni (fire) as Rudra-ātmaka—pervaded by Shiva’s power—showing that even ritual fire is not merely physical heat but a manifestation of divine Śakti that purifies and carries offerings toward the Supreme (Pati).
In Saguna Shiva worship, especially Linga-pūjā with homa, Agni functions as Rudra’s instrument: offerings made with the utterance of “Svāhā” are understood as being received through Shiva’s cosmic order, reinforcing that external ritual supports inner devotion to Shiva.
It supports homa/ārati discipline: kindle the sacred fire (nirmaṃthya) with purity, offer with the mantra ending in “Svāhā,” and contemplate Agni as Rudra-śakti—purifying bonds (pāśa) while the mind rests in Shiva as the indwelling Lord (Pati).