Shloka 2

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

सूत उवाच दक्षयज्ञे सुविपुले देवान् विष्णुपुरोगमान् ददाह भगवान् रुद्रः सर्वान् मुनिगणान् अपि

Transliteration

sūta uvāca dakṣayajñe suvipule devān viṣṇupurogamān dadāha bhagavān rudraḥ sarvān munigaṇān api

Translation

Sūta nói: Trong đại tế lễ của Dakṣa, Đức Rudra chí tôn đã thiêu đốt các chư thiên—dù do chính Viṣṇu dẫn đầu—và cả toàn thể hội chúng các bậc muni. Như vậy, Đấng Pati (Chúa Tể) đã đập tan kiêu mạn của nghi lễ, và chỉ bày rằng tế tự thiếu Śiva-bhakti sẽ trở thành sợi trói (pāśa), chứ không phải con đường giải thoát.

Word by Word

• सूत उवाच: Sūta said

• दक्षयज्ञे: in Dakṣa’s sacrifice

• सुविपुले: very great, expansive

• देवान्: the gods

• विष्णुपुरोगमान्: with Viṣṇu in the forefront/led by Viṣṇu

• ददाह: burned, consumed (by fiery power)

• भगवान्: the Blessed Lord

• रुद्रः: Rudra (Śiva as the fierce remover)

• सर्वान्: all

• मुनिगणान्: groups/hosts of sages

• अपि: also, even

Speaker

Suta

Characters & Entities

• Rudra (Shiva)
• Vishnu
• Daksha
• Devas
• Munis (Sages)

FAQs

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

It asserts Śiva’s supremacy as Pati: rituals (yajña) become fruitful only when aligned with devotion and reverence to Śiva; otherwise they turn into pāśa (bondage). Linga worship embodies that direct orientation to the Lord beyond mere external performance.

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

Śiva appears as Rudra—the fierce, purifying power that dissolves ego, status, and even divine pride. His burning is not mere wrath but a corrective revelation that the Absolute Lord cannot be subordinated to formalism.

What ritualistic or Yogic practice is highlighted here?

A warning against karma-kāṇḍa without inner surrender: the implied practice is Śiva-bhakti joined to Pāśupata orientation—turning the mind from prideful ritual identity (pāśa) toward the Lord (Pati) as the true liberator of the pashu (soul).