दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः
प्रविवेश तदा चैव तदीयाहवनीयकम् तत् प्रतिध्वस्तकलशं भग्नयूपं सतोरणम्
praviveśa tadā caiva tadīyāhavanīyakam tat pratidhvastakalaśaṃ bhagnayūpaṃ satoraṇam
Pagkatapos ay pumasok siya sa kanyang āhavanīya (sagradong altar ng apoy), at nakita itong nilapastangan—ang mga ritwal na sisidlan ay basag, ang poste ng sakripisyo ay bali, at ang mga palamuti sa tarangkahan ay winasak—na nagpapahiwatig na ang panlabas na anyong Vedic, kapag hiwalay sa debosyon kay Pati (Śiva), ay nawawalan ng kapangyarihan at gumuho.
Suta Goswami (narrating to the sages of Naimisharanya)
By showing the āhavanīya space broken and defiled, the verse implies that sacredness is not sustained by objects alone; it is upheld by devotion to Pati (Śiva), the inner sanctifier to whom Linga-worship points.
Śiva-tattva is indicated as the transcendent authority that validates and empowers ritual; when His presence (grace) is absent, the external structure of yajña becomes fragile and collapses, revealing the dependence of karma-kāṇḍa on the Lord.
It highlights the limitation of mere yajña-externals (posts, vessels, decorations) and points toward inner alignment—bhakti and Pāśupata-oriented discipline—where the pashu turns from pasha (bondage to form) toward Pati.