Shloka 32

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

Devanagari script

अभीषुहस्तो भगवान् उद्यम्य च हयान् विभुः स्थापयामास देवस्य वचनाद्वै रथं शुभम्

Transliteration

abhīṣuhasto bhagavān udyamya ca hayān vibhuḥ sthāpayāmāsa devasya vacanādvai rathaṃ śubham

Translation

கயிற்றைக் கையில் பிடித்த அனைத்திலும் நிறைந்த பகவான் குதிரைகளை உயர்த்தி, தேவனின் ஆணைப்படி அந்த மங்கள ரதத்தை உறுதியாக நிறுவினார்।

Word by Word

• अभीषु-हस्तः (abhīṣu-hastaḥ): holding the reins

• भगवान् (bhagavān): the Blessed Lord

• उद्यम्य (udyamya): having lifted/roused, having raised

• च (ca): and

• हयान् (hayān): the horses

• विभुः (vibhuḥ): the all-pervading, powerful one

• स्थापयामास (sthāpayāmāsa): set in place, established, arranged

• देवस्य (devasya): of the Deva, of the divine one

• वचनात् (vacanāt): by the word/command

• वै (vai): indeed

• रथम् (ratham): the chariot

• शुभम् (śubham): auspicious, благоприятный

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Bhagavan
• Deva
• Hayas (horses)
• Ratha (chariot)

FAQs

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

It highlights that auspicious external arrangements are sanctified when performed as deva-ājñā (obedience to the divine command), mirroring how Linga-pūjā becomes efficacious when aligned with Pati’s will rather than personal impulse.

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

By calling the agent “Bhagavān” and “Vibhu,” the verse points to the Lord as sovereign and all-pervading—Pati—whose command establishes right order (śubha) in the world and in the practitioner’s discipline.

What ritualistic or Yogic practice is highlighted here?

The key practice is disciplined compliance (ājñā-pālana) and orderly preparation—an outer analogue to Pāśupata restraint and right conduct, where the pashu (soul) loosens pasha (bondage) through surrendered action.