Shloka 11

दक्षयज्ञध्वंसः—वीरभद्रप्रेषणं, देवविष्ण्वोः पराजयः, पुनरनुग्रहः

Devanagari script

ततः क्षणात् प्रविश्यैव यज्ञवाटं महात्मनः रोमजैः सहितो भद्रः कालाग्निरिवचापरः

Transliteration

tataḥ kṣaṇāt praviśyaiva yajñavāṭaṃ mahātmanaḥ romajaiḥ sahito bhadraḥ kālāgnirivacāparaḥ

Translation

随后在刹那之间，跋陀罗（Bhadrā）偕同罗摩迦众（Romaja）进入那位大魂者的祭祀坛场，炽然如“时之终火”迦罗阿耆尼（kālāgni），不可抗拒，威怖凛然。

Word by Word

• tataḥ: then

• kṣaṇāt: in a moment

• praviśya eva: having entered indeed

• yajñavāṭam: the sacrificial enclosure/arena

• mahātmanaḥ: of the great-souled (lord of the sacrifice)

• romajaiḥ: with the Romajas (a class of attendants/gaṇas)

• sahitaḥ/sahitā: accompanied

• bhadraḥ/bhadrā: Bhadra (proper name)

• kālāgniḥ: the fire of Time, eschatological flame

• iva: like

• ca: and

• aparaḥ: formidable/unsurpassed/another (i.e., as if a second kālāgni)

Speaker

Suta Goswami

Characters & Entities

• Bhadra
• Romajas

FAQs

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

It frames the yajña as incomplete without alignment to Pati (Shiva); the gaṇas’ sudden entry symbolizes how Linga-centered devotion overrides merely external ritual when it is driven by ego and exclusion.

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

Through the image of kālāgni, it implies Shiva-tattva as transcendent Time and cosmic dissolution-power—terrifying to pāśa-bound beings, yet ultimately purifying and dharma-restoring.

What ritualistic or Yogic practice is highlighted here?

It highlights the limitation of karma-kāṇḍa yajña without Shiva-bhakti; implicitly, Pāśupata orientation—surrender of the paśu to Pati—stands above ritual formalism.