Shloka 60
दुर्वाससः तपः-प्रभावः तथा देवाः ब्रह्म-विष्ण्वोः शरणागमनम् | Durvāsā’s Tapas and the Devas’ Appeal to Brahmā and Viṣṇu
ब्रह्मभक्तो विशेषेण कृष्णश्चेति प्रथामगात । संद्रष्टुकामस्स मुनिः कृष्णान्तिकमगान्मुने
brahmabhakto viśeṣeṇa kṛṣṇaśceti prathāmagāta | saṃdraṣṭukāmassa muniḥ kṛṣṇāntikamagānmune
Baginda menjadi masyhur dengan nama “Kṛṣṇa”, dan khususnya sebagai seorang pemuja yang berbhakti kepada Brahmā. Dengan hasrat untuk menemuinya, sang muni itu pun pergi mendekati Kṛṣṇa, wahai muni.
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Significance: The verse models how fame for ‘brahma-bhakti’ draws seekers; in Śaiva Siddhānta this parallels the guru/ācārya being sought out when śiva-bhakti becomes evident—an opening through which concealment (tirodhāna) begins to lift.
FAQs
The verse highlights how a person becomes known by the power of devotion and reputation, and how a seeker (the sage) values darśana—seeking proximity to the worthy—as a means to gain spiritual insight within the Purāṇic path.
Though this line names devotion to Brahmā, the Shatarudra Saṃhitā’s broader frame is devotion to the Supreme Lord manifesting in many forms; it underscores the Purāṇic principle that sincere devotion and holy association prepare the mind for higher worship, including Saguna Śiva worship through the Liṅga.
A practical takeaway is sat-saṅga and darśana: approaching realized devotees or sages with humility. As a Shaiva application, one may combine such association with daily japa of the Pañcākṣarī (Om Namaḥ Śivāya) and reverent temple darśana of the Śiva-liṅga.