Shloka 5

अग्नित्रय-पितृवंश-रुद्रसृष्टि-वैराग्योपदेशः

Devanagari script

अयज्वानश् च यज्वानः पितरः प्रीतिमानसाः अग्निष्वात्ताश् च यज्वानः शेषा बर्हिषदः स्मृताः

Transliteration

ayajvānaś ca yajvānaḥ pitaraḥ prītimānasāḥ agniṣvāttāś ca yajvānaḥ śeṣā barhiṣadaḥ smṛtāḥ

Translation

祖灵（Pitṛ）有二类：未行吠陀祭祀者与已行吠陀祭祀者；皆怀欢喜之心。其中，阿耆尼湿瓦塔（Agniṣvātta）为行祭者，其余祖灵则被忆念为巴尔希沙德（Barhiṣad）。

Word by Word

• अयज्वानः: non-sacrificers (those without yajña)

• च: and

• यज्वानः: sacrificers (performers of yajña)

• पितरः: the Pitṛs/ancestors

• प्रीतिमानसाः: with pleased minds, joyful-hearted

• अग्निष्वात्ताः: the Agniṣvātta class of Pitṛs

• च: and

• यज्वानः: (are) sacrificers

• शेषाः: the rest/remaining

• बर्हिषदः: Barhiṣad Pitṛs (associated with barhis, sacrificial grass)

• स्मृताः: are remembered/are known as.

Speaker

Suta Goswami

Characters & Entities

• Pitrs
• Agniṣvātta Pitṛs
• Barhiṣad Pitṛs

FAQs

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

It frames Vedic ritual duty (yajña and ancestral categories) as part of dharma that supports purity and right conduct—an essential foundation for effective Shiva-puja and for reducing pasha (bondage) through disciplined karma.

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

Indirectly: it shows that ordered cosmic law (ṛta/dharma) governs even ancestral realms; in Shaiva Siddhanta, Shiva as Pati is the supreme regulator who sanctions ritual fruits while remaining transcendent beyond ritual acts.

What ritualistic or Yogic practice is highlighted here?

Vedic yajña-based dharma and the implied śrāddha/ancestral propitiation framework—supportive disciplines that steady the pashu (soul) for higher Shaiva sadhana, including Pashupata-aligned austerity and worship.