Gaurī’s Rebirth, Umā’s Austerities, Rudra’s Test, and the Himalayan Wedding
ब्रह्महत्याभयात् तात मया पाणौ धृतस्ततः । धृतमात्रः स्वकं देहं दर्शयामास शङ्करः ॥ २२.३१ ॥
brahmahatyābhayāt tāta mayā pāṇau dhṛtas tataḥ | dhṛtamātraḥ svakaṃ dehaṃ darśayāmāsa śaṅkaraḥ || 22.31 ||
बेटा, मैंने शंकर का हाथ पकड़ा था। ब्रह्मा हत्या का दोष लगने से डर लग रहा था। जैसे ही मैंने पकड़ा, शंकर ने अपना असली रूप दिखाया।
Varāha (default attribution; speaker not explicit in the excerpt)
It preserves a common Purāṇic narrative motif in which moral fear (especially regarding brahma-hatyā) triggers a decisive action, and a deity’s self-disclosure follows—illustrating how ethical concepts are embedded within mythic storytelling.
No geographic toponym appears in this verse; the content is primarily narrative and ethical rather than a reference to sacred geography.
The verse foregrounds the gravity of brahma-hatyā as a moral-legal category and portrays fear of severe wrongdoing as a catalyst for restraint and corrective action within the narrative framework.
Answers come straight from the texts, with the shlokas they draw on. Ask in your own words.
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