Shloka 23
Dāruvana-parīkṣā: Śaṅkara’s Test and the Linga’s Ritual-Theological Grounding
तत्र गत्वा च ते सर्वे नत्वा स्तुत्वा विधिं द्विजाः । तत्सर्वमवदन्वृत्तं ब्रह्मणे सृष्टिकारिणे
tatra gatvā ca te sarve natvā stutvā vidhiṃ dvijāḥ | tatsarvamavadanvṛttaṃ brahmaṇe sṛṣṭikāriṇe
Dort angekommen, verneigten sich all jene zweimal Geborenen, huldigten und priesen Vidhi (Brahmā). Dann berichteten sie Brahmā, dem Schöpfer der Welt, alles, was sich zugetragen hatte.
Suta Goswami
Tattva Level: pashu
Sthala Purana: The sages approach and praise Brahmā explicitly as sṛṣṭikārin (creator). In Siddhānta framing, Brahmā’s creative office operates under Śiva’s higher lordship; the narrative uses Brahmā as a consultative node before the ultimate theological resolution.
Significance: Models dharmic response to crisis: approach a competent authority with humility (namana, stuti) and truthful reporting—preconditions for receiving right instruction that ultimately leads to Śiva-refuge.
Type: stotra
Offering: pushpa
Cosmic Event: Restorative turn from chaos to counsel: the narrative shifts from cosmic burning to formal audience and report to the creator-deity.
FAQs
It highlights humility and truthful reporting: the sages first offer reverence, then present an honest account to Brahmā, showing that dharmic action begins with surrender and proceeds with clarity—supporting Shiva’s order (śiva-dharma) in the world.
Though Brahmā is addressed here, the Kotirudra Saṁhitā’s broader context is Jyotirliṅga glory; the verse models the proper devotional approach—namaskāra and stuti—used in Saguna worship, including Liṅga-pūjā, before presenting one’s prayer or purpose.
The implied practice is pūrvāṅga-bhakti: begin any sacred act with namaskāra (prostration) and stuti (hymn). In Shaiva practice this naturally aligns with chanting the Pañcākṣarī (Om Namaḥ Śivāya) before narrating, studying, or undertaking pilgrimage.