Shloka 37

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

जलमध्ये हुतवहं चाधाय परिरक्षणम् अग्निनिग्रहणं हस्ते स्मृतिमात्रेण चागमः

Transliteration

jalamadhye hutavahaṃ cādhāya parirakṣaṇam agninigrahaṇaṃ haste smṛtimātreṇa cāgamaḥ

Translation

Даже поместив священный огонь в воду, обретают защиту; огонь можно удержать в ладони — такова сила Агамы (Āgama), совершаемая одним лишь памятованием (smṛti).

Word by Word

• jala-madhye: in the midst of water

• hutavaham: the fire (Agni, the oblation-eater)

• ca: and

• ādhāya: having placed/established

• parirakṣaṇam: protection, safeguarding

• agni-nigrahaṇam: restraining/controlling fire

• haste: in the hand

• smṛti-mātreṇa: by mere remembrance/recollection

• ca: and

• āgamaḥ: the Āgama (Shaiva revealed doctrine/ritual authority).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, reporting the Purana’s teaching on Agamic power)

Characters & Entities

• Agni

FAQs

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

It asserts that Agamic remembrance and mantra-discipline can protect and sanctify ritual space—even against opposites like water—supporting the idea that Linga-puja is upheld by Śiva’s revealed Āgama and its inner power.

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

By implying mastery over elements through Āgama and smṛti, it points to Pati (Śiva) as the transcendent Lord of tattvas; when the pashu aligns with His teaching, elemental bondage (pāśa) is loosened and controlled rather than controlling the practitioner.

What ritualistic or Yogic practice is highlighted here?

Agamic smṛti-based mantra-sādhana (recollection and focused retention) that yields protective siddhi and elemental restraint—aligned with Pāśupata discipline and the inner steadiness required for Linga-puja.