Shloka 37

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

ते ऽपि दारुवनात्तस्मात् प्रातः संविग्नमानसाः पितामहं महात्मानम् आसीनं परमासने

Transliteration

te 'pi dāruvanāttasmāt prātaḥ saṃvignamānasāḥ pitāmahaṃ mahātmānam āsīnaṃ paramāsane

Translation

Kemudian mereka juga, meninggalkan Hutan Daru itu pada waktu fajar dengan hati yang gementar dan resah di dalam—mendekati Pitāmaha, Brahmā yang berjiwa agung, yang duduk di atas singgahsana tertinggi.

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.