Shloka 81

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

Devanagari script

पिप्पलायतनश्चैव तथा ह्यङ्गारकाशनः शिथिलः शिथिलास्यश् च अक्षपादो ह्यजः कुजः

Transliteration

pippalāyatanaścaiva tathā hyaṅgārakāśanaḥ śithilaḥ śithilāsyaś ca akṣapādo hyajaḥ kujaḥ

Translation

पिप्पलायतनश्चैव तथा ह्यङ्गारकाशनः। शिथिलः शिथिलास्यश्च अक्षपादो ह्यजः कुजः॥

Word by Word

• पिप्पलायतनः: whose abode/shrine is the pippala (aśvattha) tree

• च एव: and indeed

• तथा हि: and also/indeed

• अङ्गारक-आशनः: eater/consumer of embers (glowing coals), i.e., acceptor of fiery offerings

• शिथिलः: loosened, unbound, relaxed (free from bonds/constraints)

• शिथिलास्यः: one with a relaxed/serene mouth or countenance

• च: and

• अक्षपादः: one whose feet are imperishable/unfailing (akṣa = imperishable

• हि: indeed

• अजः: unborn

• कुजः: Kuja (a name linked to Mars/fiery energy

Speaker

Suta Goswami (reciting the Shiva Sahasranama to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It supplies specific Sahasranama epithets used in Linga-puja and japa, linking Shiva to sacred abodes (pippala) and to agni-offerings—showing that the Linga is worshipped both in temple-space and through Vedic fire-rites.

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

By calling Him ‘Unborn’ (aja) and ‘unbound/relaxed’ (śithila), the verse points to Shiva as Pati—self-existent, untouched by pasha (bondage), and the imperishable ground of all powers, even those symbolized by fiery force (kuja).

What ritualistic or Yogic practice is highlighted here?

Homa-bhakti is implied through ‘aṅgārakāśana’ (consumer of embers), while ‘śithila’ suggests the yogic release of tension and bondage—an inner Pashupata-oriented detachment offered to Shiva alongside outer worship.