Shloka 28

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

देवदारुवनं प्राप्तः प्रसन्नः परमेश्वरः भस्मपांसूपदिग्धाङ्गो नग्नो विकृतलक्षणः

Transliteration

devadāruvanaṃ prāptaḥ prasannaḥ parameśvaraḥ bhasmapāṃsūpadigdhāṅgo nagno vikṛtalakṣaṇaḥ

Translation

Der höchste Herr (Pati), heiter und in sich selbst vollendet, gelangte in den Devadāru-Wald; seine Glieder waren mit heiliger Asche (bhasma) und Staub bestrichen, er war unbekleidet und trug ein äußerlich befremdliches Gepräge.

Word by Word

• devadāruvanam: to the Devadāru forest

• prāptaḥ: arrived

• prasannaḥ: tranquil, gracious, serene

• parameśvaraḥ: the Supreme Lord (Śiva as Pati)

• bhasma: sacred ash

• pāṃsu: dust/earth

• upadigdha-aṅgaḥ: whose limbs are smeared/covered

• nagnaḥ: unclad

• vikṛta-lakṣaṇaḥ: having an unusual/altered outward mark or appearance

Speaker

Suta Goswami (narrating the Daruvana episode within the Linga Purana narrative)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva’s Daruvana-lila, where his ash-smeared, renunciate form challenges ritual pride and redirects worship from mere external acts toward recognizing Pati (the Lord) beyond appearances—preparing the ground for Linga-centered devotion.

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

Shiva appears as Parameśvara—internally prasanna (self-luminous, untouched by pasha/bondage) while adopting a deliberately ‘vikṛta’ outer form, teaching that the Supreme is not limited by social markers or bodily signs.

What ritualistic or Yogic practice is highlighted here?

Bhasma (sacred ash) signifies Pashupata discipline and vairāgya: remembrance of impermanence, burning of impurities, and devotion to Pati; the unclad form underscores non-attachment central to Shaiva yogic renunciation.