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Shloka 14

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

गणेश्वराश् च संक्रुद्धा यूपानुत्पाट्य चिक्षिपुः प्रस्तोत्रा सह होत्रा च दग्धं चैव गणेश्वरैः

gaṇeśvarāś ca saṃkruddhā yūpānutpāṭya cikṣipuḥ prastotrā saha hotrā ca dagdhaṃ caiva gaṇeśvaraiḥ

Và các vị chúa tể của gaṇa, bừng bừng phẫn nộ, nhổ bật các cột tế (yūpa) rồi ném đi; các tư tế—Prastotṛ cùng Hotṛ—cũng bị những Gaṇeśvara ấy thiêu đốt. Thế là nghi lễ bề ngoài, lìa xa lòng tôn kính Pati (Śiva), bị đập tan.

गणेश्वराःthe lords of the Gaṇas (Śiva’s attendants)
गणेश्वराः:
and
:
संक्रुद्धाःenraged, wrathful
संक्रुद्धाः:
यूपान्sacrificial posts (yūpa)
यूपान्:
उत्पाट्यuprooting, tearing out
उत्पाट्य:
चिक्षिपुःthey threw, cast away
चिक्षिपुः:
प्रस्तोत्राthe Prastotṛ priest (Sāma-chanting officiant)
प्रस्तोत्रा:
सहtogether with
सह:
होत्राthe Hotṛ priest (Ṛgvedic reciter)
होत्रा:
and
:
दग्धम्burned
दग्धम्:
च एवindeed, also
च एव:
गणेश्वरैःby the Gaṇeśvaras (Gaṇa-lords).
गणेश्वरैः:

Suta Goswami (narrating to the sages of Naimisharanya)

S
Shiva
G
Ganas (Gaṇeśvaras)
P
Prastotṛ
H
Hotṛ
Y
Yūpa (sacrificial post)

FAQs

It asserts that external yajña-structures (like the yūpa) are powerless when severed from surrender to Pati—Śiva; true worship culminates in honoring Śiva as the inner receiver of all offerings, a key thrust behind Linga-centered devotion.

Shiva-tattva is shown as sovereign over ritual efficacy: when the cosmos ignores Pati, His Gaṇas embody the corrective force that dissolves prideful sacrifice, redirecting the pashu (bound soul) from pasha (ritualistic ego and attachment) toward the Lord.

A warning is implied: yajña must be integrated with Śiva-bhakti and inner discipline; the verse pushes the practitioner toward inward “yajña” (self-offering) aligned with Pāśupata orientation rather than mere external performance.