Shloka 90

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

प्रविष्टा पावकं विप्राः सा च भर्तृपथं गता प्रेतकार्यं हरेः कृत्वा पार्थः परमवीर्यवान्

Transliteration

praviṣṭā pāvakaṃ viprāḥ sā ca bhartṛpathaṃ gatā pretakāryaṃ hareḥ kṛtvā pārthaḥ paramavīryavān

Translation

Hỡi các Bà-la-môn, nàng đã bước vào lửa và theo con đường của phu quân. Sau khi cử hành nghi lễ tang tế cho Hari, Pārtha (Arjuna), bậc có dũng lực tối thượng, lại tiếp tục lên đường.

Word by Word

• प्रविष्टा: entered

• पावकम्: fire (Agni)

• विप्राः: O brāhmaṇas

• सा: she

• च: and

• भर्तृ-पथम्: the husband’s path

• गता: went/attained

• प्रेत-कार्यम्: rites for the departed (funerary duties)

• हरेः: of Hari (Vishnu)

• कृत्वा: having done/performed

• पार्थः: Pārtha (Arjuna)

• परम-वीर्यवान्: possessed of highest prowess

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Agni
• Hari (Vishnu)
• Partha (Arjuna)

FAQs

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

It frames dharma as purification: by correctly performing preta-kārya (funerary duties), the pashu (individual soul) reduces pasha (karmic bonds), becoming fit for Shiva-bhakti and Linga-upāsanā as the highest refuge under Pati (Shiva).

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

Shiva-tattva is implied as the transcendent ground beyond death-rites and worldly transitions: while the narrative speaks of Agni and rites for Hari, the Shaiva Siddhānta lens reads these as worldly means, whereas Pati (Shiva) is the ultimate liberator who severs pasha when the soul matures through dharma.

What ritualistic or Yogic practice is highlighted here?

The verse highlights Vedic funerary observance—preta-kārya/śrāddha—showing ritual discipline as a preparatory sādhana; it is not a direct Pāśupata-yoga instruction, but it supports inner purity that complements Shaiva practice.