Shloka 40

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

यज्ञधूमोद्भवं चापि द्विजानां हितकृत्सदा दावाग्निधूमसम्भूतम् अभ्रं वनहितं स्मृतम्

Transliteration

yajñadhūmodbhavaṃ cāpi dvijānāṃ hitakṛtsadā dāvāgnidhūmasambhūtam abhraṃ vanahitaṃ smṛtam

Translation

ಯಜ್ಞಧೂಮದಿಂದ ಹುಟ್ಟಿದ ಮೇಘಗಳು ದ್ವಿಜರಿಗೆ ಸದಾ ಹಿತಕರ, ಧರ್ಮ-ಯಜ್ಞಕ್ರಮವನ್ನು ಧಾರಣೆಮಾಡುವವು. ಆದರೆ ದಾವಾಗ್ನಿಯ ಧೂಮದಿಂದ ಉದ್ಭವಿಸಿದ ಮೇಘವನ್ನು ವನಹಿತಕರ—ಅರಣ್ಯವನ್ನು ಪೋಷಿಸುವದು—ಎಂದು ಸ್ಮರಿಸಲಾಗುತ್ತದೆ.

Word by Word

• yajña: sacrifice/rite

• dhūma: smoke

• udbhavam: arisen from/originating

• ca api: and also

• dvijānām: of the twice-born (Brahmanas etc.)

• hita-kṛt: welfare-doer/benefactor

• sadā: always

• dāva-agni: forest-fire

• dhūma-sambhūtam: produced from smoke

• abhram: cloud

• vana-hitam: beneficial to the forest

• smṛtam: is remembered/declared

Speaker

Suta Goswami

Characters & Entities

• Agni

FAQs

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

It frames yajña as a dharmic support-system: when rites are performed in purity, their “smoke-born” effects become auspicious and sustaining—an outlook that aligns with Linga-puja where ordered worship stabilizes the devotee (pashu) under the Lord (Pati).

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

Indirectly, it points to Shiva-tattva as the regulator of ṛta/dharma: auspicious outcomes arise when actions are aligned with sacred order; disorderly forces (like wildfire) have a different sphere of benefit, indicating differentiated governance within creation under the supreme Pati.

What ritualistic or Yogic practice is highlighted here?

The verse highlights yajña (Vedic rite) as a dharmic practice whose sanctified byproducts are considered auspicious—complementary to Shaiva disciplines where right action and right worship reduce pasha (bondage) and support inner steadiness.