Shloka 7

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

प्रवृत्तिलक्षणं ज्ञानं ज्ञातुं दारुवनौकसाम् परीक्षार्थं जगन्नाथः श्रद्धया क्रीडया च सः

Transliteration

pravṛttilakṣaṇaṃ jñānaṃ jñātuṃ dāruvanaukasām parīkṣārthaṃ jagannāthaḥ śraddhayā krīḍayā ca saḥ

Translation

Afin de discerner la connaissance des sages habitants de la forêt—une connaissance marquée par la pravṛtti, l’orientation vers l’activité rituelle extérieure—le Seigneur des mondes les mit à l’épreuve, agissant à la fois avec intention sincère et dans la līlā, le jeu divin.

Word by Word

• प्रवृत्ति-लक्षणम्: marked by pravṛtti (outward engagement/ritual action)

• ज्ञानम्: knowledge, understanding

• ज्ञातुम्: to know, to ascertain

• दारुवन-ओकसाम्: of the dwellers of Dāruvana (the Pine Forest hermits)

• परीक्षा-अर्थम्: for the purpose of testing

• जगत्-नाथः: the Lord of the world (Śiva as Pati)

• श्रद्धया: with faith/sincere intention

• क्रीडया: with divine play (līlā)

• च: and

• सः: he

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames Shiva as Pati who tests whether ritual action (pravṛtti) is grounded in true knowledge and devotion—preparing the ground for understanding why Linga-centered worship is not mere external rite but a means to right vision of Shiva-tattva.

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

Shiva appears as Jagannātha, sovereign and compassionate, who uses both śraddhā (serious salvific intent) and krīḍā (līlā) to loosen the pasha (bondage) of the pashu (soul) by correcting distorted knowledge.

What ritualistic or Yogic practice is highlighted here?

The verse critiques reliance on pravṛtti alone (external ritualism) and points toward a Shaiva orientation where practice is validated by jñāna and devotion—an underlying Pāśupata emphasis on inner transformation beyond mere rite.