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
在此,雪楞陀罗(Śailendra)确为弓;弓弦则是蛇王自身。同样,迦罗夜(Kālarātrī)亦在此显现;而再者,因陀罗之虹亦为弓。由这些神圣的人格化可知主之威力:连兵器与时间之力,皆成至上湿婆——主宰(Pati)手中的器具。
Suta Goswami (narrating the Purva-Bhaga to the sages; verse embedded in a descriptive-stuti of divine forces/ayudhas)
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.