Shloka 113

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

Devanagari script

अस्मद्धितार्थं देवेश शरं मोक्तुमिहार्हसि अथ संमृज्य धनुषो ज्यां हसन् त्रिपुरार्दनः

Transliteration

asmaddhitārthaṃ deveśa śaraṃ moktumihārhasi atha saṃmṛjya dhanuṣo jyāṃ hasan tripurārdanaḥ

Translation

“Ôi Chúa Tể của chư thiên, vì lợi lạc của chúng con, xin Ngài hãy phóng mũi tên tại đây.” Rồi Tripurārdana (Śiva), mỉm cười, lau sạch và chỉnh lại dây cung trên cung của Ngài—chuẩn bị buông mũi tên chấm dứt sự trói buộc ba tầng.

Word by Word

• asmad-hitārtham: for our welfare

• deva-īśa: O Lord of the gods

• śaram: the arrow

• moktum: to release, to discharge

• iha: here, in this very act

• arhasi: you are worthy/please do

• atha: then

• saṁmṛjya: wiping, cleansing, setting in order

• dhanuṣaḥ: of the bow

• jyām: the bowstring

• hasan: smiling

• tripura-ardanaḥ: the destroyer of Tripura (Śiva).

Speaker

Suta Goswami (narrating the Devas’ appeal and Shiva’s response within the Tripura narrative)

Characters & Entities

• Shiva
• Devas
• Tripura (symbolic)

FAQs

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

It portrays Śiva as Pati—the compassionate Lord who acts “for our welfare,” mirroring Linga-pūjā where the devotee seeks His anugraha (grace) to cut pasha (bondage) and protect the pashu (individual soul).

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

Śiva-tattva is shown as sovereign and benevolent: He responds to the devas’ plea, smiles (sign of effortless mastery), and deliberately prepares the act that restores dharma—indicating His icchā-śakti and kriyā-śakti guiding liberation.

What ritualistic or Yogic practice is highlighted here?

The “cleansing/setting right” of the bowstring suggests śuddhi and saṁskāra—purificatory preparation before decisive action; in Pāśupata-oriented practice this parallels inner purification and focused resolve before mantra-japa, dhyāna, and offering in Śiva-pūjā.