Shloka 94
Śiva-stavarāja: Upamanyu’s Preface and Initiation of the Śarva-Nāma Enumeration
Anuśāsana-parva 17
५१६ उपकार:--उपकार करनेवाले
upakāraḥ priyaḥ sarvaḥ kanakaḥ kāñcanacchaviḥ | nābhiḥ nandikaraḥ bhāvaḥ puṣkarasthapatiḥ sthiraḥ || dvādaśas trāsanaś cādyo yajño yajñasamāhitaḥ | naktaṃ kaliś ca kālaś ca makaraḥ kālapūjitaḥ ||
风神婆由说道：“他即是福佑本身，为信众所爱，是万有之全体；其体性为金，其光辉如金般可爱。他是‘脐’——诸世界之中央——赐喜乐者，信与奉爱之形相，塑造莲华般宇宙的造化师，亦是不动者。他是‘第十二位’（诸鲁陀罗中至上者），是带来毁灭的可怖者，是第一因，是住于祭祀之中的祭祀之人（Yajña-Puruṣa）。他是宇宙坏灭之夜，是迦梨之灵，是吞噬万物之时（时间），是摩伽罗（宇宙海兽/漩涡之相），亦是连时间——即死亡——都敬奉的那一位。”
वायुदेव उवाच
Educational Q&A
The verse strings together divine epithets to show a single supreme reality that is simultaneously beneficent and devotional (dear to devotees), cosmic (center of worlds, architect of the universe), ritual (present as the inner essence of sacrifice), and inexorable (Time/Death and dissolution). Ethically, it frames devotion and righteous action (yajña as consecrated duty) within the larger truth that all beings are governed by Time, so one should act with faith, steadiness, and surrender.
Vāyu is speaking a hymn-like passage that enumerates names/attributes of the deity being praised (in the Anuśāsana Parva’s devotional-theological sections). Rather than advancing plot, the passage intensifies the stuti by presenting the praised Lord as the source, support, and end of the cosmos, and as the indwelling presence in sacrificial rites.