Shloka 8

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

दग्धुं वै प्रेषितश्चासौ भगवान् परमेष्ठिना तदोत्पातो बभूवाथ लोकानां भयशंसनः

Transliteration

dagdhuṃ vai preṣitaścāsau bhagavān parameṣṭhinā tadotpāto babhūvātha lokānāṃ bhayaśaṃsanaḥ

Translation

ผู้เป็นปรเมษฐิน (พรหมา) ทรงส่งเทพผู้เป็นภควานนั้นไปเพื่อเผาผลาญ ครั้นแล้วก็เกิดอุตปาต—ลางร้ายอันบอกเหตุความหวาดกลัวแก่สรรพโลก

Word by Word

• दग्धुम्: to burn, to incinerate

• वै: indeed

• प्रेषितः: dispatched, sent forth

• च: and

• असौ: that (one)

• भगवान्: the divine lord/illustrious being

• परमेष्ठिना: by Parameṣṭhin (Brahmā)

• तद्-उत्पातः: that portent/omen

• बभूव: arose, came to be

• अथ: then

• लोकानाम्: of the worlds

• भय-शंसनः: proclaiming/portending fear

Speaker

Suta Goswami (narrating the Purana’s account to the sages, with implied internal narration about Brahma’s command)

Characters & Entities

• Brahma (Parameṣṭhin)
• A dispatched divine being (unnamed in this verse)

FAQs

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

It frames cosmic disturbance (utpāta) as a signal that worldly order is unstable without alignment to Pati (Śiva). In Linga-oriented devotion, such omens motivate śaraṇāgati and Śiva-pūjā for restoring auspiciousness (śivam) across the worlds.

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

Though Śiva is not named here, the narrative logic of the Linga Purana treats fear and omens as effects within prakṛti and karma (pāśa). Shiva-tattva as Pati is the transcendent regulator who ends भय by dissolving the cause of disorder; the “burning” motif anticipates Śiva’s purifying, dissolution-power.

What ritualistic or Yogic practice is highlighted here?

A direct practice is not specified, but the verse supports śānti-karma (appeasement rites) and Śiva-upāsanā to neutralize utpāta; yogically, it aligns with Pāśupata discipline of converting fear into vairāgya and taking refuge in Pati through japa and dhyāna.