Shloka 6

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

इदानीं दहनं सर्वं वक्तुमर्हसि सुव्रत तेषां तद्वचनं श्रुत्वा सूतः पौराणिकोत्तमः

Transliteration

idānīṃ dahanaṃ sarvaṃ vaktumarhasi suvrata teṣāṃ tadvacanaṃ śrutvā sūtaḥ paurāṇikottamaḥ

Translation

“如今，善持誓戒者啊，请你宣说焚烧（dahana）之仪的全部次第。”听罢诸仙之言，苏多（Sūta）——最卓越的往世书叙述者——便准备作答。

Word by Word

• idānīm: now

• dahanaṁ: burning rite / burnt-offering (homa-like act)

• sarvam: entirely, in full

• vaktum: to speak, to explain

• arhasi: you are fit / you should

• suvrata: O disciplined one, of noble vow

• teṣām: of them (the sages)

• tad-vacanaṁ: those words / that statement

• śrutvā: having heard

• sūtaḥ: Sūta (the narrator)

• paurāṇika-uttamaḥ: best among Purāṇa-knowers / foremost Purāṇic expounder

Speaker

Sages at Naimisharanya (addressing Suta)

Characters & Entities

• Suta
• Sages of Naimisharanya

FAQs

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

It functions as the formal request for a complete explanation of the “dahana” rite—implying that Linga-centered worship is supported by disciplined, Vedic-style offerings whose inner aim is devotion to Pati (Śiva) and purification of the pashu (bound soul).

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

Indirectly: by seeking the full ritual method, the sages point to Śiva as Pati—the ultimate recipient and inner fire of worship—who loosens pāśa (bondage) when rites are performed with vow (vrata), purity, and right understanding.

What ritualistic or Yogic practice is highlighted here?

The verse highlights instruction in a fire-based rite (dahana/homa). In Shaiva framing, such ritual is paired with vrata-discipline and inner yogic intention—offering impurities into the ‘fire’ of awareness oriented to Śiva.