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

หลังจากตัดพระหัตถ์ทั้งสองข้างของพระอัคนีและดึงลิ้นออกมาอย่างง่ายดาย วีรภัทรผู้ทรงพลังมหาศาลก็ได้ใช้เท้ากระทืบที่ศีรษะของเขา

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.