Shloka 19

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

वह्नेर्हस्तद्वयं छित्त्वा जिह्वामुत्पाट्य लीलया जघान मूर्ध्नि पादेन वीरभद्रो महाबलः

Transliteration

vahnerhastadvayaṃ chittvā jihvāmutpāṭya līlayā jaghāna mūrdhni pādena vīrabhadro mahābalaḥ

Translation

Vīrabhadra yang maha kuat memotong kedua-dua tangan Agni dan, bagaikan bermain, mencabut lidahnya. Lalu dia menghentak kepala Agni dengan kaki, menundukkan dewa api di bawah murka Śiva.

Word by Word

• vahneḥ (of Agni, the fire-god): of Fire

• hasta-dvayam (two hands): both hands

• chittvā (having cut off): cutting away

• jihvām (tongue): tongue

• utpāṭya (having torn out): ripping out

• līlayā (as if in play, effortlessly): effortlessly

• jaghāna (struck, smote): struck

• mūrdhni (on the head): upon the head

• pādena (with the foot): by the foot

• vīrabhadraḥ (Vīrabhadra): Vīrabhadra

• mahābalaḥ (of great strength): exceedingly powerful

Speaker

Suta Goswami (narrating the Dakṣa-yajña destruction episode to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva
• Vīrabhadra
• Agni

FAQs

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

It asserts that ritual power (Agni and yajña) is subordinate to Pati (Śiva); Linga-worship centers devotion on Śiva beyond mere external sacrifice, showing that rites become fruitful only when aligned with Śiva-bhakti and Śiva-tattva.

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

Through Vīrabhadra—Śiva’s manifested force—it portrays Śiva as the supreme regulator who can restrain even cosmic functions like fire; this reflects Pati’s sovereignty over pasha-bound powers and the restoration of dharma when ritual becomes ego-driven.

What ritualistic or Yogic practice is highlighted here?

The takeaway is the Shaiva critique of yajña performed without surrender: Pāśupata orientation prioritizes inner consecration, humility, and devotion to Śiva (Pati) over mere Vedic fire-ritual formalism.