दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः
गणेश्वराश् च संक्रुद्धा यूपानुत्पाट्य चिक्षिपुः प्रस्तोत्रा सह होत्रा च दग्धं चैव गणेश्वरैः
gaṇeśvarāś ca saṃkruddhā yūpānutpāṭya cikṣipuḥ prastotrā saha hotrā ca dagdhaṃ caiva gaṇeśvaraiḥ
ហើយអធិការគណៈទាំងឡាយ ក៏ខឹងក្រហាយ បានដកយូបៈ (សសរពិធី) ចេញហើយបោះចោល; ហើយបូជាចារ្យ—ប្រស្តោត្រ និងហោត្រ—ក៏ត្រូវបានគណេឝ្វរៈទាំងនោះដុតផងដែរ។ ដូច្នេះ ពិធីក្រៅដែលខ្វះការគោរពចំពោះបតិ (ព្រះសិវៈ) ត្រូវបានបំផ្លាញបាក់បែក។
Suta Goswami (narrating to the sages of Naimisharanya)
It asserts that external yajña-structures (like the yūpa) are powerless when severed from surrender to Pati—Śiva; true worship culminates in honoring Śiva as the inner receiver of all offerings, a key thrust behind Linga-centered devotion.
Shiva-tattva is shown as sovereign over ritual efficacy: when the cosmos ignores Pati, His Gaṇas embody the corrective force that dissolves prideful sacrifice, redirecting the pashu (bound soul) from pasha (ritualistic ego and attachment) toward the Lord.
A warning is implied: yajña must be integrated with Śiva-bhakti and inner discipline; the verse pushes the practitioner toward inward “yajña” (self-offering) aligned with Pāśupata orientation rather than mere external performance.