Shloka 15
Dāruvana-parīkṣā: Śaṅkara’s Test and the Linga’s Ritual-Theological Grounding
तदा दुःखमनुप्राप्ताः कोयं कोयं तथाऽबुवन् । समस्ता ऋषयस्ते वै शिवमायाविमोहिताः
tadā duḥkhamanuprāptāḥ koyaṃ koyaṃ tathā'buvan | samastā ṛṣayaste vai śivamāyāvimohitāḥ
Da wurden jene Weisen von Kummer ergriffen und riefen immer wieder: „Wer ist das? Wer ist das?“ — denn sie alle waren durch die Māyā des Herrn Śiva verblendet.
Suta Goswami (narrating to the sages of Naimisharanya)
Tattva Level: pasha
Shiva Form: Īśāna
Sthala Purana: This verse explicitly names Śiva-māyā as the cause of bewilderment; it is a doctrinal hinge explaining why even ṛṣis fail to recognize the divine—often a prelude in Purāṇic sthala narratives, but no specific site is identified here.
Significance: General teaching: recognition of Śiva requires His anugraha; mere learning/asceticism can be eclipsed by māyā.
Role: teaching
FAQs
It shows that even great sages can be momentarily veiled by Śiva’s māyā; true recognition of Śiva (Pati) arises not merely from intellect but from grace, humility, and steady devotion that pierces delusion.
In Jyotirliṅga contexts, devotees may initially fail to recognize the divine presence when Śiva appears in a hidden or unexpected form; liṅga-worship trains the mind to perceive Saguna Śiva in sacred signs and to progress toward direct realization beyond appearances.
A practical takeaway is japa of the Pañcākṣarī mantra (“Om Namaḥ Śivāya”) with Tripuṇḍra (bhasma) and Rudrākṣa, cultivating discernment and surrender so that māyā-driven confusion gives way to Śiva-bhakti and clarity.