Shloka 37

योगान्तरायाः, औपसर्गिकसिद्धयः, परवैराग्येन शैवप्रसादः

Devanagari script

जलमध्ये हुतवहं चाधाय परिरक्षणम् अग्निनिग्रहणं हस्ते स्मृतिमात्रेण चागमः

Transliteration

jalamadhye hutavahaṃ cādhāya parirakṣaṇam agninigrahaṇaṃ haste smṛtimātreṇa cāgamaḥ

Translation

Đặt ngọn lửa thiêng ngay cả trong nước vẫn có sự hộ trì; lửa có thể được chế ngự trong lòng bàn tay—đó là hiệu lực của Āgama, thành tựu chỉ bằng sự tưởng niệm (smṛti).

Word by Word

• jala-madhye: in the midst of water

• hutavaham: the fire (Agni, the oblation-eater)

• ca: and

• ādhāya: having placed/established

• parirakṣaṇam: protection, safeguarding

• agni-nigrahaṇam: restraining/controlling fire

• haste: in the hand

• smṛti-mātreṇa: by mere remembrance/recollection

• ca: and

• āgamaḥ: the Āgama (Shaiva revealed doctrine/ritual authority).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya, reporting the Purana’s teaching on Agamic power)

Characters & Entities

• Agni

FAQs

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

It asserts that Agamic remembrance and mantra-discipline can protect and sanctify ritual space—even against opposites like water—supporting the idea that Linga-puja is upheld by Śiva’s revealed Āgama and its inner power.

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

By implying mastery over elements through Āgama and smṛti, it points to Pati (Śiva) as the transcendent Lord of tattvas; when the pashu aligns with His teaching, elemental bondage (pāśa) is loosened and controlled rather than controlling the practitioner.

What ritualistic or Yogic practice is highlighted here?

Agamic smṛti-based mantra-sādhana (recollection and focused retention) that yields protective siddhi and elemental restraint—aligned with Pāśupata discipline and the inner steadiness required for Linga-puja.