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Linga Purana — Purva Bhaga, Shloka 35

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

वीरभद्रः समाधाय विशिरस्कमथाकरोत् ततः प्रजापतिं धर्मं कश्यपं च जगद्गुरुम्

vīrabhadraḥ samādhāya viśiraskamathākarot tataḥ prajāpatiṃ dharmaṃ kaśyapaṃ ca jagadgurum

ਤਦੋਂ ਵੀਰਭਦ੍ਰ ਨੇ ਆਪਣੇ ਆਪ ਨੂੰ ਤਿਆਰ ਕਰਕੇ ਉਨ੍ਹਾਂ ਨੂੰ ਸਿਰੋਂ ਵਾਂਝਾ ਕਰ ਦਿੱਤਾ; ਫਿਰ ਪ੍ਰਜਾਪਤੀ ਧਰਮ ਅਤੇ ਜਗਦਗੁਰੂ ਕਸ਼੍ਯਪ ਨੂੰ ਵੀ ਵਸ਼ ਵਿੱਚ ਕੀਤਾ। ਇਸ ਤਰ੍ਹਾਂ ਪ੍ਰਭੂ ਦੇ ਗਣ-ਬਲ ਨੇ ਯਜ੍ਞ-ਜਨਿਤ ਅਹੰਕਾਰ ਨੂੰ ਚੂਰ ਕਰਕੇ, ਪਾਸ਼-ਬੱਧ ਪਸ਼ੂ ਦੇ ਬੰਧਨ ਨੂੰ ਕੱਟਦਿਆਂ, ਪਤੀ (ਸ਼ਿਵ) ਦੀ ਸਰਵ ਕਰਮਾਂ ਉੱਤੇ ਪਰਮ ਅਧਿਕਾਰਤਾ ਸਥਾਪਿਤ ਕੀਤੀ।

वीरभद्रःVīrabhadra
वीरभद्रः:
समाधायhaving composed/collected himself, having readied (for action)
समाधाय:
विशिरस्कम्headless, deprived of the head
विशिरस्कम्:
अथthen
अथ:
अकरोत्made, rendered
अकरोत्:
ततःthereafter
ततः:
प्रजापतिम्Prajāpati (lord of creatures)
प्रजापतिम्:
धर्मम्Dharma (personified)
धर्मम्:
कश्यपम्Kaśyapa (sage/progenitor)
कश्यपम्:
and
:
जगद्गुरुम्teacher/preceptor of the world
जगद्गुरुम्:

Suta Goswami (narrating the Daksha-yajna episode to the sages of Naimisharanya)

V
Virabhadra
P
Prajapati
D
Dharma
K
Kashyapa

FAQs

It shows that Shiva (Pati) is not constrained by external ritual (yajña); when worship becomes ego-driven, it turns into pāśa (bondage) for the paśu. True Linga-oriented devotion prioritizes surrender and inner purity over pride in rite and status.

Through Vīrabhadra—Shiva’s manifested gaṇa-force—Shiva-tattva is portrayed as the sovereign power that corrects cosmic disorder, humbles even Prajāpatis, and re-establishes dharmic alignment by removing the “head” of अहंकार (ego) that fuels bondage.

The implied Pāśupata teaching is ego-cutting discipline: transforming ritual into inner worship by abandoning self-importance (ahaṅkāra) and aligning action with devotion to Pati (Shiva), rather than mere sacrificial display.