Shloka 32

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

सेचयित्वाथ भगवान् ब्रह्मणा मुनिभिः समम् क्षीरोदं पूर्ववच्चक्रे निवासं चात्मनः प्रभुः

Transliteration

secayitvātha bhagavān brahmaṇā munibhiḥ samam kṣīrodaṃ pūrvavaccakre nivāsaṃ cātmanaḥ prabhuḥ

Translation

ແລ້ວພຣະຜູ້ເປັນພຣະພາກ ພ້ອມດ້ວຍພຣະພຣະຫມາ ແລະບັນດາມຸນີ ໄດ້ກະທຳການພອຍພຣົມອະພິເສກ. ແລະອົງພຣະປະມຸກໄດ້ສ້າງທະເລນ້ຳນົມໃຫ້ເປັນເຊັ່ນເກົ່າ ຕັ້ງໃຫ້ເປັນທີ່ພຳນັກຂອງພຣະອົງເອງ.

Word by Word

• सेचयित्वा: having sprinkled/consecrated

• अथ: then

• भगवान्: the Blessed Lord (Pati, the Supreme)

• ब्रह्मणा: with Brahmā

• मुनिभिः: with the sages

• समम्: together/equally

• क्षीरोदम्: the Ocean of Milk

• पूर्ववत्: as formerly/as before

• चक्रे: established/made

• निवासम्: dwelling/abode

• च: and

• आत्मनः: for Himself/of Himself

• प्रभुः: the Lord, sovereign ruler

Speaker

Suta (narrating the Purva-Bhaga account to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Brahma
• Sages (Munis)

FAQs

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

It frames Shiva (Pati) as the one who sanctifies and re-establishes the cosmic order; Linga worship mirrors this by consecrating (sechana/abhisheka) the Linga as the Lord’s living abode.

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

Shiva is presented as Prabhu—the sovereign who can ‘make’ and ‘restore’ cosmic supports (like Kshiroda) while remaining self-established (ātmanaḥ), indicating transcendence with immanent governance.

What ritualistic or Yogic practice is highlighted here?

The act of sprinkling/consecration implies abhiṣeka and prāṇa-pratiṣṭhā-style sanctification; yogically, it signals re-centering the pashu (soul) in the Lord as the true nivāsa (inner refuge) beyond pasha (bondage).