Shloka 155
Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti
कृतो रथश्चेषुवरश् च शुभ्रं शरसनं ते त्रिपुरक्षयाय अनेकयत्नैश् च मयाथ तुभ्यं फलं न दृष्टं सुरसिद्धसंघैः
kṛto rathaśceṣuvaraś ca śubhraṃ śarasanaṃ te tripurakṣayāya anekayatnaiś ca mayātha tubhyaṃ phalaṃ na dṛṣṭaṃ surasiddhasaṃghaiḥ
Naihanda na ang karwahe, at ang mahuhusay na palaso at ang maningning na busog ay ginawa para sa Iyo upang wasakin ang Tripura. Ngunit bagaman ginawa ko ito sa maraming pagsisikap alang-alang sa Iyo, walang tiyak na bunga na nakita ng mga pangkat ng mga Deva at Siddha—hanggang sa Ikaw, O Pati (Panginoon), ang magpasyang gawin itong mabisa.
Brahma (within Suta’s narration to the sages at Naimisharanya)
FAQs
It teaches that ritual instruments and elaborate effort (yajña-like preparations) are not self-sufficient; true fruition arises only through Shiva as Pati. In Linga worship, this becomes the principle that puja gains siddhi through Shiva’s anugraha, not mere external performance.
Shiva is implied as the sovereign cause who alone can confer efficacy (śakti) upon means. Even when Brahma and the Devas arrange the “means” (chariot, bow, arrows), the ‘fruit’ remains unseen until Shiva wills it—highlighting Shiva-tattva as the ultimate controller beyond Pāśa-bound agency.
The takeaway aligns with Pāśupata discipline: karma and upāya (means) become liberating only when oriented to Shiva and sealed by his grace. It points to bhakti-yukta kriyā (devotion-infused ritual action) rather than mechanical ritualism.