Shloka 43

भुवनकोशविन्यासनिर्णयः (ज्योतिर्गति-वृष्टिचक्र-वर्णनम्)

Devanagari script

अनाछाद्य द्विजः कुर्याद् धूमं यश्चाभिचारिकम् एवमुद्दिश्य लोकस्य क्षयकृच्च भविष्यति

Transliteration

anāchādya dvijaḥ kuryād dhūmaṃ yaścābhicārikam evamuddiśya lokasya kṣayakṛcca bhaviṣyati

Translation

Nếu một người nhị sinh, không có sự che phủ thanh tịnh đúng phép, lại làm lễ khói nhằm tà thuật (abhicāra), thì do hướng nó như vậy chống lại thế gian, người ấy trở thành kẻ gây diệt vong cho sinh linh.

Word by Word

• anācchādya: without covering/without proper upper garment

• dvijaḥ: a twice-born (Brāhmaṇa/Kṣatriya/Vaiśya)

• kuryāt: should do/does

• dhūmam: smoke (fumigation/oblation of smoke)

• yaḥ: who

• ca: and

• abhicārikam: intended for black magic/sorcery (abhicāra)

• evam: thus/in this way

• uddiśya: aiming at/dedicating toward (as a target)

• lokasya: of the world/of people

• kṣaya-kṛt: causing ruin/destruction

• ca: and

• bhaviṣyati: becomes/will become

Speaker

Suta Goswami (narrating normative dharma within the Purāṇic discourse)

FAQs

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

It draws a sharp boundary between dharmic Shaiva rites (meant for purification and devotion to Pati, Shiva) and abhicāra acts that weaponize ritual power; such misuse becomes a cause of ruin rather than merit.

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

By implication, Shiva-tattva is aligned with protection and uplift of pashus (souls); destructive, sorcerous intent strengthens pasha (bondage) and opposes the liberating aim of devotion to Pati.

What ritualistic or Yogic practice is highlighted here?

It warns against abhicāra-type smoke rites (dhūma) done with impure conduct and harmful intention; the takeaway is that Shaiva practice should be sāttvika, restrained, and oriented to purification rather than harm.