Shloka 66

उमास्वयंवरः / भवोद्वाहः, गणसमागमः, अविमुक्तक्षेत्रमाहात्म्यम्, तथा विनायक-उत्पत्तिसूचना

Devanagari script

शिवः समाप्य देवोक्तं वह्निमारोप्य चात्मनि तया समागतो रुद्रः सर्वलोकहिताय वै

Transliteration

śivaḥ samāpya devoktaṃ vahnimāropya cātmani tayā samāgato rudraḥ sarvalokahitāya vai

Translation

พระศิวะทรงทำกิจที่เหล่าเทพบัญชาให้สำเร็จแล้ว อัญเชิญไฟศักดิ์สิทธิ์ (อัคนี) เข้าสู่พระอาตมันของพระองค์; แล้วพระรุทระจึงดำเนินไปพร้อมไฟนั้น เพื่อเกื้อกูลสรรพโลกโดยแท้จริง।

Word by Word

• शिवः (śivaḥ): Shiva, the auspicious Lord (Pati)

• समाप्य (samāpya): having completed, having fulfilled

• देवोक्तम् (devoktaṃ): what was spoken/ordained by the Devas

• वह्निम् (vahnim): the fire, Agni, sacrificial flame

• आरोप्य (āropya): having placed upon, having absorbed/raised into

• च (ca): and

• आत्मनि (ātmani): in the Self, within his own being

• तया (tayā): with that (fire/that power)

• समागतः (samāgataḥ): went forth, proceeded, came together/advanced

• रुद्रः (rudraḥ): Rudra (Shiva as the transforming Lord)

• सर्वलोकहिताय (sarvaloka-hitāya): for the benefit/welfare of all worlds

• वै (vai): indeed, verily

Speaker

Suta Goswami (narrating the Purana; internal action centered on Shiva/Rudra)

Characters & Entities

• Shiva
• Rudra
• Devas
• Agni

FAQs

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

It links outer Vedic fire-ritual (Agni) to Shiva’s inner reality: the Lord gathers the sacrificial potency into himself, implying that Linga-worship culminates in internalization—offering into the Pati (Shiva) who alone grants welfare and auspiciousness to all worlds.

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

Shiva-tattva is shown as sovereign and all-inclusive: Agni and the Devas’ ordinance are fulfilled and then absorbed into Shiva’s own Self, indicating Rudra as the supreme Pati who integrates ritual power and directs it for sarvaloka-hita (universal good).

What ritualistic or Yogic practice is highlighted here?

A yogic internalization of Agni—akin to raising the sacrificial fire into the ātman (antar-yajña). It suggests a Pashupata-oriented insight: external offerings are perfected when the practitioner recognizes Shiva as the inner fire and the final recipient of all oblations.