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Shloka 23

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

शैलेन्द्रः कार्मुकं चैव ज्या भुजङ्गाधिपः स्वयम् कालरात्र्या तथैवेह तथेन्द्रधनुषा पुनः

śailendraḥ kārmukaṃ caiva jyā bhujaṅgādhipaḥ svayam kālarātryā tathaiveha tathendradhanuṣā punaḥ

یہاں شَیلَیندر ہی کمان ہے اور اس کی جیا خود ناگادھِپتی ہے۔ اسی طرح یہاں کالراتری بھی ہے، اور پھر اندردھنش بھی (کمان کے روپ میں) موجود ہے۔

शैलेन्द्रःŚailendra (lord of mountains, the mountain-king)
शैलेन्द्रः:
कार्मुकम्bow
कार्मुकम्:
च एवand indeed
च एव:
ज्याbowstring
ज्या:
भुजङ्गाधिपःlord of serpents (Nāga-king, e.g., Vāsuki/Śeṣa)
भुजङ्गाधिपः:
स्वयम्himself
स्वयम्:
कालरात्र्याby/with Kālarātrī (the dark night of Time, destructive power)
कालरात्र्या:
तथा एव इहjust so, here
तथा एव इह:
तथा इन्द्रधनुषाlikewise by/with Indra’s rainbow (indra-dhanuṣ)
तथा इन्द्रधनुषा:
पुनःagain/further
पुनः:

Suta Goswami (narrating the Purva-Bhaga to the sages; verse embedded in a descriptive-stuti of divine forces/ayudhas)

S
Shiva
Ś
Śailendra
B
Bhujangādhipa (Nāga-king)
K
Kālarātrī
I
Indra

FAQs

It trains the devotee to perceive all cosmic powers—mountain, serpent-force, Time (Kālarātrī), and the rainbow of Indra—as subordinate manifestations serving Pati (Shiva). This supports Linga-puja as worship of the One who holds and transcends all forces.

Shiva-tattva is implied as the sovereign principle in which even destructive Time-power (Kālarātrī) and protective or celestial forces (Indra’s rainbow) become functional expressions—showing Pati as the controller of pasha-like forces that bind or liberate pashus.

A contemplative stuti (bhāvanā) aligned with Pāśupata insight: during japa or Linga-dhyāna, the sādhaka internalizes that all energies and instruments are Shiva’s—reducing pasha (bondage) by dissolving the sense of separate agency.