Shloka 43

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

अनाछाद्य द्विजः कुर्याद् धूमं यश्चाभिचारिकम् एवमुद्दिश्य लोकस्य क्षयकृच्च भविष्यति

Transliteration

anāchādya dvijaḥ kuryād dhūmaṃ yaścābhicārikam evamuddiśya lokasya kṣayakṛcca bhaviṣyati

Translation

もし二度生まれし者が、しかるべき聖なる覆いを欠いたまま、アビチャーラのための煙の供養を行うなら、かくして世に向けてそれを企てることにより、彼は生きとし生けるものの滅びを招く者となる。

Word by Word

• anācchādya: without covering/without proper upper garment

• dvijaḥ: a twice-born (Brāhmaṇa/Kṣatriya/Vaiśya)

• kuryāt: should do/does

• dhūmam: smoke (fumigation/oblation of smoke)

• yaḥ: who

• ca: and

• abhicārikam: intended for black magic/sorcery (abhicāra)

• evam: thus/in this way

• uddiśya: aiming at/dedicating toward (as a target)

• lokasya: of the world/of people

• kṣaya-kṛt: causing ruin/destruction

• ca: and

• bhaviṣyati: becomes/will become

Speaker

Suta Goswami (narrating normative dharma within the Purāṇic discourse)

FAQs

What is the importance of this verse in the context of Linga worship?

It draws a sharp boundary between dharmic Shaiva rites (meant for purification and devotion to Pati, Shiva) and abhicāra acts that weaponize ritual power; such misuse becomes a cause of ruin rather than merit.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By implication, Shiva-tattva is aligned with protection and uplift of pashus (souls); destructive, sorcerous intent strengthens pasha (bondage) and opposes the liberating aim of devotion to Pati.

What ritualistic or Yogic practice is highlighted here?

It warns against abhicāra-type smoke rites (dhūma) done with impure conduct and harmful intention; the takeaway is that Shaiva practice should be sāttvika, restrained, and oriented to purification rather than harm.