Shloka 68
Adhyaya 84: शिवव्रतकथनम्
Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata
तयोरग्रे हुताशं च स्रुवहस्तं पितामहम् नारायणं च दातारं सर्वाभरणभूषितम्
tayoragre hutāśaṃ ca sruvahastaṃ pitāmaham nārāyaṇaṃ ca dātāraṃ sarvābharaṇabhūṣitam
Diante daqueles dois, eles viram Agni (o Fogo) e Pitāmaha Brahmā com a concha/colher das oblações na mão; e viram também Nārāyaṇa, o benfazejo doador, adornado com todos os ornamentos.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It frames the ritual-theological setting: Agni and Brahmā with the oblation-ladle indicate yajña as a supporting limb of devotion, while Nārāyaṇa as “dātā” shows divine bestowal—yet, in Shaiva Siddhānta, such powers ultimately function under Pati (Śiva), to whom Linga-worship is directed.
By foregrounding Agni, Brahmā, and Nārāyaṇa as present and ornamented functionaries, the narrative implies a cosmic order of deities; Shaiva Siddhānta reads this as indicating that all deva-functions (creation, sustenance, ritual fire) operate within Pati’s sovereignty, while the Linga points to the transcendent Śiva beyond these roles.
A Vedic yajña atmosphere is highlighted through Agni and the sruva in Brahmā’s hand—suggesting offerings, mantra, and consecratory rites that can accompany Linga-pūjā; yogically, it supports disciplined karma as a preparatory aid toward Pashupata-oriented liberation from pāśa.