Shloka 28
अवंतीस्थ-ब्राह्मणकथा तथा तृतीय-ज्योतिर्लिङ्गोपाख्यान-प्रस्तावना
Avanti Brahmin Narrative and Prelude to the Third Jyotirliṅga
एतस्मिन्नन्तरे तैस्तु व्याप्तासीन्नगरी शुभा । लोकाश्च पीडितास्तैस्तु ब्राह्मणान्समुपाययुः
etasminnantare taistu vyāptāsīnnagarī śubhā | lokāśca pīḍitāstaistu brāhmaṇānsamupāyayuḥ
وفي تلك الأثناء غدت المدينةُ المباركةُ مكتظّةً بهم ومغلوبةً عليهم. ولمّا أُرهِق الناسُ وأُوذوا من أولئك الطغاة، قصدوا البراهمةَ يلتمسون الملجأَ والمشورة، باحثين عن السبيل القويم الذي تُنال به الحمايةُ عبر الدارما والتعبّد للرب شيفا.
Suta Goswami
Tattva Level: pasha
Shiva Form: Paśupatinātha
Role: nurturing
FAQs
It shows a dharmic response to suffering: when society is oppressed, people seek the guidance of Brahmins—custodians of mantra, ritual, and right conduct—so that protection may be pursued through righteous means and devotion to Śiva rather than through adharma.
In the Kotirudra context, turning to Brahmins typically leads to prescribed Śaiva remedies—Linga worship, vows, and pilgrimage to Jyotirlingas—approaching Saguna Śiva as the compassionate protector who removes भय (fear) and पाश (bondage).
The verse implies seeking authorized Śaiva practice under guidance—such as chanting the Pañcākṣarī (Om Namaḥ Śivāya), performing Linga-pūjā, and adopting purificatory disciplines like bhasma (tripuṇḍra) and rudrākṣa as taught by competent Brahmins.