Shloka 56

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

आग्नेयानां श्वासजानां पक्षजानां द्विजर्षभाः जलदानां सदा धूमो ह्य् आप्यायन इति स्मृतः

Transliteration

āgneyānāṃ śvāsajānāṃ pakṣajānāṃ dvijarṣabhāḥ jaladānāṃ sadā dhūmo hy āpyāyana iti smṛtaḥ

Translation

ໂອ ຜູ້ດີເລີດໃນບັນດາຜູ້ເກີດສອງຄັ້ງ, ສໍາລັບຜູ້ເກີດຈາກໄຟ, ຜູ້ເກີດຈາກລົມຫາຍໃຈ, ແລະສັດມີປີກ, ຖືກຈື່ຈໍາວ່າ “ຄວັນ” ເປັນຜູ້ຫຼ້ຽງດູແລະຄ້ຳຈຸນຢູ່ເສມອ; ສໍາລັບເມກນໍາຝົນ ຄວັນກໍຖືກກ່າວວ່າເປັນທາງເພີ່ມພູນຢູ່ເສມອເຊັ່ນກັນ.

Word by Word

• आग्नेयानाम्: of the fire-born/fiery class

• श्वासजानाम्: of those born from breath

• पक्षजानाम्: of those born with wings/wing-born

• द्विजर्षभाः: O bulls among the twice-born (O best Brahmanas)

• जलदानाम्: of the rain-givers (clouds)

• सदा: always

• धूमः: smoke

• हि: indeed

• आप्यायनः: nourishment, increase, augmentation

• इति: thus

• स्मृतः: is remembered/declared in tradition

Speaker

Suta Goswami

Characters & Entities

• Agni

FAQs

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

It links sacrificial smoke (dhūma)—a key marker of Vedic offering—to cosmic sustenance, implying that ritual acts offered with Śiva-bhāva participate in maintaining the ordered world over which Pati (Śiva) presides.

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

By presenting a law of nourishment among elemental classes, the verse reflects Śiva-tattva as Pati: the regulating intelligence behind agni, vāyu, and their transformations, through which pashus experience the world under pasha.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds dhūma (smoke) associated with yajña/homa; in a Shaiva frame it supports homa and linga-upāsanā as disciplines that harmonize the practitioner with cosmic order, a preparatory aid for Pāśupata-oriented purification.