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Shloka 52

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

अग्रे सुराणां च गणेश्वराणां तदाथ नन्दी गिरिराजकल्पम् विमानमारुह्य पुरं प्रहर्तुं जगाम मृत्युं भगवानिवेशः

agre surāṇāṃ ca gaṇeśvarāṇāṃ tadātha nandī girirājakalpam vimānamāruhya puraṃ prahartuṃ jagāma mṛtyuṃ bhagavāniveśaḥ

Pagkaraan, sa pinakaharapan ng mga deva at ng mga panginoon ng gaṇa, si Nandī—makapangyarihan na tila hari ng mga bundok—ay sumakay sa makalangit na sasakyan at lumusong upang hampasin ang lungsod; taglay ang kapangyarihan ng Panginoon, sumulong siya na wari’y Kamatayan mismo.

agrein front
agre:
surāṇāmof the gods (Devas)
surāṇām:
caand
ca:
gaṇeśvarāṇāmof the lords of the gaṇas
gaṇeśvarāṇām:
tadā athathen indeed
tadā atha:
nandīNandi (Shiva’s bull and chief attendant)
nandī:
girirāja-kalpamresembling the king of mountains (Himalaya-like, immensely mighty)
girirāja-kalpam:
vimānamaerial car/chariot
vimānam:
āruhyahaving mounted
āruhya:
puramthe city/fortress (Tripura)
puram:
prahartumto strike, to smite
prahartum:
jagāmawent forth
jagāma:
mṛtyumDeath
mṛtyum:
bhagavat-iveśaḥendowed/possessed by the Lord’s (Shiva’s) power/presence
bhagavat-iveśaḥ:

Suta Goswami (narrating to the sages of Naimisharanya)

N
Nandi
D
Devas
G
Ganas
S
Shiva (implied)
T
Tripura (implied)

FAQs

It shows Shiva as Pati (the sovereign Lord) whose śakti empowers his attendants to destroy adharma; Linga worship aligns the pashu (soul) with that protecting, liberating lordship.

Through “bhagavad-āveśa,” Shiva-tattva is portrayed as a transmissible divine presence—Shiva’s power can pervade a devotee/attendant, making them an instrument of cosmic justice.

The verse emphasizes sevā and āveśa (being pervaded by the Lord’s power), a Pāśupata-aligned ideal where disciplined devotion makes the practitioner an effective vehicle of Pati’s will.