Shloka 33

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

प्रविवेश तदा चैव तदीयाहवनीयकम् तत् प्रतिध्वस्तकलशं भग्नयूपं सतोरणम्

Transliteration

praviveśa tadā caiva tadīyāhavanīyakam tat pratidhvastakalaśaṃ bhagnayūpaṃ satoraṇam

Translation

Kemudian dia memasuki āhavanīya (altar api suci) miliknya itu, dan melihatnya telah dicemari—bekas ritualnya hancur, tiang pengorbanannya patah, dan hiasan pintu gerbangnya dirobohkan—menandakan bahawa bentuk Veda luaran, apabila terputus daripada pengabdian kepada Pati (Śiva), menjadi tidak berdaya dan runtuh.

Word by Word

• प्रविवेश (praviveśa): entered

• तदा (tadā): then

• च एव (ca eva): and indeed

• तदीय-आहवनीयकम् (tadīya-āhavanīyakam): his own āhavanīya fire-altar/sacrificial fire-place

• तत् (tat): that

• प्रतिध्वस्त-कलशम् (pratidhvasta-kalaśam): with vessels/pots smashed and ruined

• भग्न-यूपम् (bhagna-yūpam): with the sacrificial post broken

• स-तोरणम् (sa-toraṇam): with the toraṇa/archway (decorative gateway) (damaged/overturned).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Agni

FAQs

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

By showing the āhavanīya space broken and defiled, the verse implies that sacredness is not sustained by objects alone; it is upheld by devotion to Pati (Śiva), the inner sanctifier to whom Linga-worship points.

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

Śiva-tattva is indicated as the transcendent authority that validates and empowers ritual; when His presence (grace) is absent, the external structure of yajña becomes fragile and collapses, revealing the dependence of karma-kāṇḍa on the Lord.

What ritualistic or Yogic practice is highlighted here?

It highlights the limitation of mere yajña-externals (posts, vessels, decorations) and points toward inner alignment—bhakti and Pāśupata-oriented discipline—where the pashu turns from pasha (bondage to form) toward Pati.