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The Origin of Rudra, the Disruption of Dakṣa’s Sacrifice, and the Establishment of Paśupati
तस्यां तिथौ भवन्तं ये यजन्ते श्रद्धयान्विताः । उपोष्य पश्चाद्भुञ्जीयाद्गोधूमान्नेन वै द्विजान् ॥ तस्य त्वं तुष्टिमापन्नो नय स्थानमनुत्तमम् ॥ ३३.२९ ॥
tasyāṁ tithau bhavantaṁ ye yajante śraddhayānvitāḥ | upoṣya paścādbhuñjīyād godhūmānnena vai dvijān || tasya tvaṁ tuṣṭimāpanno naya sthānamanuttamam || 33.29 ||
उस दिन जो लोग श्रद्धा से तुम्हारी पूजा करते हैं, वो पहले व्रत रखें। फिर ब्राह्मणों को गेहूँ का खाना खिलाएं। तुम खुश हो के उसको सबसे बड़े स्थान ले जाओ।
Varāha (default dialogic frame: instructor voice addressing an honored recipient/deity/figure)
It reflects a Purāṇic synthesis of devotional worship with socially codified ritual ethics—fasting (upoṣa) and the feeding of brāhmaṇas—paralleling Dharmaśāstra norms while embedding them in a soteriological promise (attainment of anuttama-sthāna).
No specific sacred geography is named in this verse; it refers instead to a ritual time-marker (tithi) and a merit-bearing act (dvija-bhojana).
To combine disciplined self-restraint (fasting) with charitable hospitality (feeding qualified recipients), presenting ethical giving as integral to the ritual program and its stated spiritual outcome.
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