Shloka 11

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

ततः क्षणात् प्रविश्यैव यज्ञवाटं महात्मनः रोमजैः सहितो भद्रः कालाग्निरिवचापरः

Transliteration

tataḥ kṣaṇāt praviśyaiva yajñavāṭaṃ mahātmanaḥ romajaiḥ sahito bhadraḥ kālāgnirivacāparaḥ

Translation

Pagkaraan, sa isang kisapmata, si Bhadrā—kasama ang mga Romaja—ay pumasok sa bakuran ng yajña ng dakilang kaluluwa, naglalagablab na parang kālāgni, ang huling apoy ng Panahon, di-mapipigil at kakila-kilabot.

Word by Word

• tataḥ: then

• kṣaṇāt: in a moment

• praviśya eva: having entered indeed

• yajñavāṭam: the sacrificial enclosure/arena

• mahātmanaḥ: of the great-souled (lord of the sacrifice)

• romajaiḥ: with the Romajas (a class of attendants/gaṇas)

• sahitaḥ/sahitā: accompanied

• bhadraḥ/bhadrā: Bhadra (proper name)

• kālāgniḥ: the fire of Time, eschatological flame

• iva: like

• ca: and

• aparaḥ: formidable/unsurpassed/another (i.e., as if a second kālāgni)

Speaker

Suta Goswami

Characters & Entities

• Bhadra
• Romajas

FAQs

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

It frames the yajña as incomplete without alignment to Pati (Shiva); the gaṇas’ sudden entry symbolizes how Linga-centered devotion overrides merely external ritual when it is driven by ego and exclusion.

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

Through the image of kālāgni, it implies Shiva-tattva as transcendent Time and cosmic dissolution-power—terrifying to pāśa-bound beings, yet ultimately purifying and dharma-restoring.

What ritualistic or Yogic practice is highlighted here?

It highlights the limitation of karma-kāṇḍa yajña without Shiva-bhakti; implicitly, Pāśupata orientation—surrender of the paśu to Pati—stands above ritual formalism.