Shloka 38

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

सरस्वत्याश् च नासाग्रं देवमातुस्तथैव च निकृत्य करजाग्रेण वीरभद्रः प्रतापवान्

Transliteration

sarasvatyāś ca nāsāgraṃ devamātustathaiva ca nikṛtya karajāgreṇa vīrabhadraḥ pratāpavān

Translation

பின்னர் பராக்கிரமமுடைய வீரபத்ரன் நகத்தின் முனையால் சரஸ்வதியின் மூக்கின் முனையை வெட்டினான்; அதுபோல தேவமாதாவின் மூக்கின் முனையையும் வெட்டினான். இவ்வாறு யாகமண்டபத்தில் தேவர்களின் அகந்தையை அடக்கினான்।

Word by Word

• सरस्वत्याः (sarasvatyāḥ): of Sarasvatī

• च (ca): and

• नासाग्रम् (nāsāgram): tip of the nose

• देवमातुः (devamātuḥ): of Devamātā (mother of the gods)

• तथा एव (tathā eva): just so, likewise

• च (ca): and

• निकृत्य (nikṛtya): having cut off, having severed

• करज-अग्रेण (karaja-agreṇa): with the tip of the fingernail

• वीरभद्रः (vīrabhadraḥ): Vīrabhadra

• प्रतापवान् (pratāpavān): powerful, radiant in might

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Virabhadra
• Sarasvati
• Devamata
• Shiva

FAQs

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

It reinforces that mere external yajña-ritualism without reverence to Pati (Śiva) becomes hollow; true Linga-oriented devotion requires humility, surrender, and recognition of Śiva as the indwelling lord of the sacrifice.

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

Through Vīrabhadra (Śiva’s śakti-empowered agent), Śiva-tattva appears as the force that cuts down deva-ahaṅkāra and restores dharma—showing Pati’s supremacy over all powers when they deviate into pride and disrespect.

What ritualistic or Yogic practice is highlighted here?

The implied practice is inner purification: Pāśupata-oriented discipline that abandons ego and ritual pride, placing devotion (bhakti) and surrender to Śiva above status, speech, or learning.