Shloka 42

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

एवं धूमविशेषेण जगतां वै हिताहितम् तस्मादाच्छादयेद्धूमम् अभिचारकृतं नरः

Transliteration

evaṃ dhūmaviśeṣeṇa jagatāṃ vai hitāhitam tasmādācchādayeddhūmam abhicārakṛtaṃ naraḥ

Translation

Kaya nito, sa pamamagitan ng pagkakaiba-iba ng usok, naihahayag ang kapakinabangan o kapinsalaan sa mga nilalang sa daigdig. Kaya nararapat na takpan o supilin ng tao ang usok na nalikha sa mapanirang abhicāra, upang ang lakas nitong nakasasama ay hindi kumalat na parang pāśa na gumagapos sa paśu (kaluluwang may katawan).

Word by Word

• evam: thus

• dhūma-viśeṣeṇa: by a particular kind/variation of smoke

• jagatām: of worlds/of beings

• vai: indeed

• hita-ahitam: welfare and harm

• tasmāt: therefore

• ācchādayet: should cover, conceal, suppress

• dhūmam: the smoke

• abhicāra-kṛtam: produced by malevolent rite/sorcery (abhicāra)

• naraḥ: a man/person

Speaker

Suta Goswami (narrating traditional omens and remedial measures within the Linga Purana framework)

FAQs

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

It frames inauspicious smoke as a sign of harm and prescribes a practical remedy—suppressing/covering it—consistent with Shaiva protection where devotion to Pati (Shiva) is used to prevent harmful influences from spreading.

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

Implicitly, it treats harm as a condition affecting the pashu through pasha-like influences; Shiva-tattva stands as the protective, liberating principle that neutralizes such bindings when remedial action and right worship are aligned with dharma.

What ritualistic or Yogic practice is highlighted here?

A remedial ritual act is highlighted: covering/suppressing smoke generated by abhicara. As a yogic takeaway, it aligns with Pashupata discipline—preventing external negativity from entering and binding the mind and life-force.