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Shloka 61

Adhyaya 84: शिवव्रतकथनम्

Uma–Maheshvara Vrata, Shula-dana, and Month-wise Ekabhakta Vrata

यमस्य दण्डं निरृतेः खड्गं निशिचरस्य तु वरुणस्य महापाशं नागाख्यं रुद्रमद्भुतम्

yamasya daṇḍaṃ nirṛteḥ khaḍgaṃ niśicarasya tu varuṇasya mahāpāśaṃ nāgākhyaṃ rudramadbhutam

Đối với Yama là cây trượng (daṇḍa); đối với Nirṛti là thanh kiếm (khaḍga); đối với kẻ du hành trong đêm là vũ khí của hắn; đối với Varuṇa là thòng lọng lớn (mahāpāśa); và cả “Naga” mang danh Rudra, kỳ diệu—tất thảy được tuyên thuyết là những thánh ấn uy nghiêm khiến lòng người kính sợ.

yamasyaof Yama
yamasya:
daṇḍamstaff/rod of punishment
daṇḍam:
nirṛteḥof Nirṛti (goddess of dissolution/calamity)
nirṛteḥ:
khaḍgamsword
khaḍgam:
niśicarasyaof the night-wanderer (niśicara
niśicarasya:
tuand/indeed
tu:
varuṇasyaof Varuṇa
varuṇasya:
mahāpāśamgreat noose
mahāpāśam:
nāgākhyamcalled/known as ‘serpent’ (nāga)
nāgākhyam:
rudramRudra (as a divine force/weapon/emblem)
rudram:
adbhutammarvelous, wondrous, awe-inspiring
adbhutam:

Suta Goswami (narrating to the sages of Naimisharanya)

Y
Yama
N
Nirṛti
V
Varuṇa
R
Rudra (Shiva)

FAQs

By listing cosmic weapons (staff, sword, noose) and culminating in Rudra’s ‘wondrous’ power, the verse frames Shiva as Pati—the supreme Lord whose emblems govern restraint, dissolution, and liberation, which Linga worship seeks to realize inwardly.

Rudra is presented as adbhuta—an awe-transcendent force that includes and surpasses other divine agencies (punishment, dissolution, binding), implying Shiva-tattva as the sovereign principle that can both bind through pasha and ultimately free the pashu (soul).

The imagery of the mahāpāśa (great noose) points to pasha-awareness in Pashupata discipline: recognizing bondage and turning to Rudra through japa, pūjā, and inner detachment so the pashu is released by the grace of Pati.