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Shloka 76

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

स्वधनं सकलं चैव ब्राह्मणेभ्यो विशङ्कया प्रणिपत्य गुरुं भूमौ विरक्तः संन्यसेद्यतिः

svadhanaṃ sakalaṃ caiva brāhmaṇebhyo viśaṅkayā praṇipatya guruṃ bhūmau viraktaḥ saṃnyasedyatiḥ

Nachdem er ohne Zögern seinen ganzen Besitz den Brāhmaṇas gegeben hat und dann vor dem Guru niederfällt, den Leib auf die Erde legend, soll der Entsagende, frei von Anhaftung, als Yati in den Saṃnyāsa eintreten. So lockert der Paśu (die gebundene Seele) den Pāśa (das Band des Besitzens) und wendet sich Pati, Śiva, als einzigem Zufluchtsort zu.

svadhanamone’s own wealth
svadhanam:
sakalamentirely, all
sakalam:
caivaand indeed
caiva:
brāhmaṇebhyaḥto the Brāhmaṇas
brāhmaṇebhyaḥ:
viśaṅkayāwithout doubt/without hesitation (with no misgiving)
viśaṅkayā:
praṇipatyahaving bowed down, prostrated
praṇipatya:
gurumto the guru
gurum:
bhūmauon the ground, upon the earth
bhūmau:
viraktaḥdetached, dispassionate
viraktaḥ:
saṃnyasetshould renounce, should enter saṃnyāsa
saṃnyaset:
yatiḥa striving ascetic, mendicant
yatiḥ:

Suta Goswami (narrating the Linga Purana’s teaching to the sages of Naimisharanya)

B
Brahmanas
G
Guru

FAQs

It frames Linga-oriented Shaiva life as rooted in inner purification: charity (dāna), humility before the guru, and vairāgya. These dissolve possessiveness and ego, making the aspirant fit for steadfast devotion to Śiva, the Pati.

By implication, Śiva is the Pati—the ultimate Lord and refuge—toward whom the paśu turns when the pāśa of ownership and attachment is cut through renunciation and disciplined surrender.

Dāna to Brāhmaṇas and guru-praṇipāta are highlighted as preparatory disciplines for saṃnyāsa; yogically, it is the cultivation of vairāgya—essential for Pāśupata-aligned detachment and single-pointed pursuit of liberation.