Shloka 25

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

श्रूयते ऋषिशापेन ब्रह्मणस्तु महात्मनः समृद्धश्रेयसां योनिर् यज्ञा वै नाशमाप्तवान्

Transliteration

śrūyate ṛṣiśāpena brahmaṇastu mahātmanaḥ samṛddhaśreyasāṃ yonir yajñā vai nāśamāptavān

Translation

Diceritakan bahawa, kerana sumpahan seorang ṛṣi, bahkan yajña milik Brahmā yang berhati agung—rahim tempat lahirnya kelimpahan kebaikan dan keberuntungan—telah jatuh ke dalam kebinasaan.

Word by Word

• श्रूयते: it is heard/it is traditionally reported

• ऋषिशापेन: by the curse of a rishi (seer)

• ब्रह्मणः: of Brahmā

• तु: indeed/however

• महात्मनः: of the great-souled one

• समृद्धश्रेयसाम्: of those possessing abundant welfare/merit and prosperity

• योनिः: womb/source/cause

• यज्ञः: sacrifice/ritual offering

• वै: indeed/verily

• नाशम्: destruction/ruin

• आप्तवान्: attained/reached

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Brahma
• Rishi (unnamed)

FAQs

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

It establishes that even a highly meritorious yajña can collapse when higher dharma is violated; in Shaiva framing, ritual becomes fruitful when aligned to Pati (Shiva) and not treated as an autonomous source of power.

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

By implication, it contrasts limited, karma-bound ritual efficacy with the supremacy of divine order: Pati’s anugraha (grace) is the stabilizing principle, while yajña alone remains within pasha (bondage) and can be overturned.

What ritualistic or Yogic practice is highlighted here?

A cautionary teaching for karma-kāṇḍa: yajña must be performed with humility, right intention, and Shaiva orientation; otherwise the practitioner remains a pashu bound by pasha, lacking the liberating current emphasized in Pāśupata discipline.