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
Having gone there, all those twice-born sages bowed to and praised Vidhi (Brahmā). Then they related to Brahmā, the creator of the world, everything that had occurred.
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.