Shloka 116

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

Devanagari script

इषुणा तेन कल्पान्ते रुद्रेणेव जगत्त्रयम् ये पूजयन्ति तत्रापि दैत्या रुद्रं सबान्धवाः

Transliteration

iṣuṇā tena kalpānte rudreṇeva jagattrayam ye pūjayanti tatrāpi daityā rudraṃ sabāndhavāḥ

Translation

Тем самым стрелой, в конце кальпы, он мог бы обратить в прах три мира — как это совершает Рудра. И даже там дайтьи вместе со своими родичами почитают Рудру.

Word by Word

• इषुणा (iṣuṇā): with an arrow

• तेन (tena): by him/with that

• कल्पान्ते (kalpānte): at the end of the kalpa/aeon

• रुद्रेण (rudreṇa): by Rudra

• एव (eva): indeed/just so

• जगत्त्रयम् (jagattrayam): the three worlds

• ये (ye): those who

• पूजयन्ति (pūjayanti): worship

• तत्रापि (tatrāpi): even there/even in that situation

• दैत्या (daityāḥ): the Daityas (asuras)

• रुद्रम् (rudram): Rudra (Shiva)

• सबान्धवाः (sabāndhavāḥ): along with their relatives/associates

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Rudra
• Daityas
• Jagattraya (three worlds)

FAQs

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

It frames Rudra as the supreme Pati whose power governs even pralaya; thus Linga-puja is worship of the Lord who transcends creation and dissolution, worthy of reverence even from hostile Daityas.

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

Shiva-tattva is presented as the dissolver of the jagattraya at kalpa’s end—an absolute, unsurpassed sovereignty that even opponents acknowledge, indicating his transcendence over pasha (bondage) and cosmic cycles.

What ritualistic or Yogic practice is highlighted here?

The direct emphasis is on pūjā (worship) of Rudra; implicitly it supports Pashupata orientation—turning even asuric power toward surrender to Pati through devotion and reverence.