Shloka 30
Dāruvana-parīkṣā: Śaṅkara’s Test and the Linga’s Ritual-Theological Grounding
सूत उवाच । इत्युक्तास्ते प्रणम्योचुर्ब्रह्माणमृषयश्च वै । किमस्माभिर्विधे कार्यं तत्कार्यं त्वं समादिश
sūta uvāca | ityuktāste praṇamyocurbrahmāṇamṛṣayaśca vai | kimasmābhirvidhe kāryaṃ tatkāryaṃ tvaṃ samādiśa
Sūta said: Thus addressed, those sages bowed down and said to Brahmā: “O Vidhe, what is to be done by us? Command us that very duty which is to be accomplished.”
Suta Goswami
Tattva Level: pashu
Sthala Purana: Not a Jyotirliṅga-specific passage; it depicts the proper disciplic posture—humble inquiry to the cosmic ordainer (Brahmā) to learn the rite connected with Śiva-liṅga stability.
Significance: Models śaraṇāgati and vinaya (bowing, asking for injunction), considered essential prerequisites for fruitful Śiva-upāsanā.
FAQs
It highlights śaraṇāgati (humble surrender): the sages bow and ask for clear instruction, showing that spiritual progress in Shaiva dharma begins with humility, discipline, and readiness to perform the divinely appointed duty.
Though Brahmā is addressed here, the narrative setting of the Koṭirudrasaṃhitā frames duties connected to Shiva’s sacred manifestations (notably Jyotirliṅgas). The verse models the correct inner posture for Saguna Shiva worship—obedient service, reverence, and acting only as instructed by legitimate spiritual authority.
The direct practice implied is praṇāma (prostration) and receiving niyama (a prescribed duty). In Shaiva practice this aligns with taking up instructed observances—such as mantra-japa (e.g., Om Namaḥ Śivāya), pilgrimage discipline, or regulated worship—under guidance rather than personal whim.