Shloka 72

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

वृत्तिभिश्चानुरूपाभिस् तान् विभज्य सुतान्मुनिः अग्निष्टोमादिभिश्चेष्ट्वा यज्ञैर्यज्ञेश्वरं विभुम्

Transliteration

vṛttibhiścānurūpābhis tān vibhajya sutānmuniḥ agniṣṭomādibhiśceṣṭvā yajñairyajñeśvaraṃ vibhum

Translation

牟尼既依诸子之性分配其相应生业，复行阿耆尼什多摩（Agniṣṭoma）等诸吠陀祭，以此礼敬遍满之主、祭祀之主宰——阎涅湿伐罗（Yajñeśvara）圣湿婆（Śiva）。

Word by Word

• vṛttibhiḥ: with modes of livelihood/occupations

• ca: and

• anurūpābhiḥ: suitable, in accordance (with their nature)

• tān: them

• vibhajya: having apportioned/assigned

• sutān: sons

• muniḥ: the sage

• agniṣṭoma-ādibhiḥ: with Agniṣṭoma and other (rites)

• ceṣṭvā: having performed/undertaken

• yajñaiḥ: by sacrifices

• yajñeśvaram: the Lord of sacrifice (Śiva)

• vibhum: the all-pervading, mighty one

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It identifies Shiva as Yajñeśvara—the inner Lord who receives and sanctifies all offerings—showing that even Vedic yajñas culminate in devotion to Shiva, the same Pati worshipped through the Linga.

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

By calling him vibhu and Yajñeśvara, the verse presents Shiva as all-pervading and sovereign over ritual action—transcendent yet immanent as the indwelling recipient and fruit-giver of sacrifice.

What ritualistic or Yogic practice is highlighted here?

Agniṣṭoma and related śrauta-yajñas are highlighted, framed as Shiva-oriented worship; the takeaway is karma offered to Pati (Shiva) as a purifier of the pashu (soul) from pasha (bondage).