Shloka 39

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

सो ऽपि संचिन्त्य मनसा क्षणादेव पितामहः तेषां प्रवृत्तमखिलं पुण्ये दारुवने पुरा

Transliteration

so 'pi saṃcintya manasā kṣaṇādeva pitāmahaḥ teṣāṃ pravṛttamakhilaṃ puṇye dāruvane purā

Translation

Da sann Pitāmaha (Brahmā), nachdem er im Geist nachgesonnen hatte, in einem Augenblick den ganzen Verlauf dessen, was zuvor im heiligen Daruvana geschehen war—wie jene Weisen und ihr Kreis in ihrem Tun vorangegangen waren.

Word by Word

• saḥ api: he too (Brahmā as Pitāmaha)

• saṃcintya: having contemplated, having considered

• manasā: by the mind, inwardly

• kṣaṇāt eva: in a moment indeed, instantly

• pitāmahaḥ: the Grandfather (Brahmā)

• teṣām: of them (those sages/actors in the narrative)

• pravṛttam: what transpired, the course of events, their conduct

• akhilam: entirely, without remainder

• puṇye: in the holy, meritorious (place)

• dāruvane: in the forest of trees (Daruvana)

• purā: formerly, earlier.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Daruvana sages

FAQs

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

It marks the turning point where Brahmā comprehends the full Daruvana incident, preparing the narrative move from mere ritual-action to recognition of Pati (Śiva) as the true ground of worship beyond external yajña.

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

By implying that the Daruvana events have a deeper divine intent that must be discerned inwardly, it aligns with Śaiva Siddhānta’s view that Pati (Śiva) is known through true insight, not only through outward action bound by pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds inner contemplation (manasa-saṃcintana) as a yogic prerequisite—discrimination that transforms ritualism into Śiva-oriented understanding, a key movement toward Pāśupata-aligned devotion and practice.