Shloka 30
क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं
भविता तस्य शापेन दक्षयज्ञे सुरैः समम् विनाशो मम राजेन्द्र पुनरुत्थानमेव च
bhavitā tasya śāpena dakṣayajñe suraiḥ samam vināśo mama rājendra punarutthānameva ca
Oh rey, por el poder de su maldición, en el sacrificio de Dakṣa acontecerá mi destrucción junto con los Devas—y, sin embargo, habrá también mi restauración de nuevo. Así Pati (Śiva), que ata y libera, manifiesta por su voluntad tanto la disolución como el renacer.
Suta (narrating a royal-directed episode within the Daksha-yajna narrative)
FAQs
It frames Śiva as the sovereign Pati whose power can nullify ritual performed without devotion; true Linga-oriented worship requires humility and recognition of Śiva’s supremacy beyond mere yajña-formalism.
Śiva-tattva is shown as simultaneously the force of vināśa (dissolution) and punarutthāna (restoration), indicating his lordship over saṃhāra and anugraha—binding and releasing pashus from pāśa.
The takeaway is corrective: Vedic ritual (yajña) without Śiva-bhakti becomes spiritually sterile; the implied practice is devotion-centered Śiva-pūjā aligned with Pāśupata discipline—purifying ego and submitting action to Pati.