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
战车已备，妙箭与光辉之弓亦为汝铸成，皆为摧灭三城（Tripura）之用。然我为汝多方勤作，诸天与悉地众仍未见决定之果——唯待汝，噢主宰（Pati），亲自垂意，使其成就威力。
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.