Shloka 82
दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
त्यागेन वा किं विधिनाप्य् अनेन भक्तस्य रुद्रस्य शुभैर्व्रतैश्च यज्ञैश् च दानैर्विविधैश् च होमैर् लब्धैश्चशास्त्रैर्विविधैश् च वेदैः
tyāgena vā kiṃ vidhināpy anena bhaktasya rudrasya śubhairvrataiśca yajñaiś ca dānairvividhaiś ca homair labdhaiścaśāstrairvividhaiś ca vedaiḥ
ສຳລັບຜູ້ເປັນພັກຕະທີ່ແທ້ຂອງຣຸດຣະ ການສະຫຼະຢ່າງດຽວ ຫຼືການປະຕິບັດຕາມພິທີກົດລະບຽບແບບນີ້ ຈະມີປະໂຫຍດອັນໃດ? ສຳລັບພັກຕະນັ້ນ ວຣະຕະອັນມົງຄຸນ, ຍັດຍະ, ທານຫຼາກຫຼາຍ, ໂຮມະຫຼາຍຢ່າງ, ແລະຄວາມຮູ້ຈາກສາສະຕຣະ ແລະເວດະຫຼາຍປະການ ລ້ວນເປັນພຽງສິ່ງຮອງ—ພັກຕິຕໍ່ປະຕິ (ຣຸດຣະ) ແຕ່ຜູ້ດຽວ ແມ່ນຫົວໃຈຂອງທາງສຳເລັດ.
Suta Goswami (narrating the Purana’s teaching to the sages, conveying the primacy of Rudra-bhakti over ritualism)
FAQs
It asserts that in Linga-centered Rudra worship, inner bhakti and surrender to Pati (Shiva) outweigh external merits like vows, yajñas, dāna, and even scriptural learning.
Shiva is implied as Pati—the decisive refuge and liberator—so contact with him through devotion is presented as more essential than any auxiliary ritual or intellectual attainment.
It relativizes ritual acts (vrata, yajña, dāna, homa) and points toward the Pāśupata-aligned inner discipline of surrender and single-pointed devotion as the core practice.