Shloka 37

Devanagari script

ते ऽपि दारुवनात्तस्मात् प्रातः संविग्नमानसाः पितामहं महात्मानम् आसीनं परमासने

Transliteration

te 'pi dāruvanāttasmāt prātaḥ saṃvignamānasāḥ pitāmahaṃ mahātmānam āsīnaṃ paramāsane

Translation

അപ്പോൾ അവർയും ആ ദാരുവനത്തിൽ നിന്ന് പ്രഭാതത്തിൽ, വിറയുന്ന മനസ്സോടെ, പരമാസനത്തിൽ ഇരിക്കുന്ന മഹാത്മാവായ പിതാമഹൻ ബ്രഹ്മാവിന്റെ അടുക്കൽ ചെന്നു।

Word by Word

• ते अपि (te 'pi): they also

• दारुवनात् (dāruvanāt): from the Daru-forest

• तस्मात् (tasmāt): from that place/thereafter

• प्रातः (prātaḥ): at dawn

• संविग्न-मानसाः (saṃvigna-mānasāḥ): with agitated/disturbed minds

• पितामहम् (pitāmaham): Pitāmaha, Brahmā

• महात्मानम् (mahātmānam): the great-souled one

• आसीनम् (āsīnam): seated

• परम-आसने (paramāsane): on the highest seat/throne.

Speaker

Suta Goswami (narrating the Purana; internal scene describes sages approaching Brahma)

Characters & Entities

• Brahma
• Daru Forest sages (Rishis)

FAQs

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

It marks the turning point where ritual-proud ascetics, shaken by a theophany connected to Shiva’s Linga-mystery, seek higher clarification from Brahmā—signaling that true Linga-understanding comes through right knowledge (jñāna) aligned to Pati (Shiva), not mere external rite.

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

Indirectly: the sages’ disturbed minds imply they have confronted a reality beyond their grasp—Shiva as Pati, transcending conventional ritual categories. Their need to approach Brahmā highlights that Shiva-tattva is supra-ritual and must be comprehended through revealed insight rather than ego-bound austerity.

What ritualistic or Yogic practice is highlighted here?

The verse highlights the inner state (saṃvigna-manas)—a yogic indicator that the pashu (bound soul) has been shaken out of complacency. It suggests the transition from mere karma-kāṇḍa austerity toward inquiry that can mature into Pāśupata-oriented discernment and Shiva-centered upāsanā.