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Shiva Purana — Vayaviya Samhita, Shloka 12

अवभृथस्नान-तीर्थयात्रा-तेजोदर्शनम् | Avabhṛtha Bath, Tīrtha-Pilgrimage, and the Vision of Divine Radiance

तद्दृष्ट्वा महदाश्चर्यं नैमिषीया महर्षयः । किमेतदित्यजानन्तो ययुर्ब्रह्मवनं प्रति

taddṛṣṭvā mahadāścaryaṃ naimiṣīyā maharṣayaḥ | kimetadityajānanto yayurbrahmavanaṃ prati

Melihat keajaiban yang agung itu, para maharishi di Naimiṣāraṇya—tidak mengetahui apakah gerangan—lalu menuju ke rimba Brahmā untuk memohon penjelasan.

tatthat (thing/event)
tat:
Karma (कर्म)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormNapumsaka, Accusative (2nd/द्वितीया), Singular (एकवचन)
dṛṣṭvāhaving seen
dṛṣṭvā:
Kriyāviśeṣaṇa (क्रियाविशेषण; prior action)
TypeVerb
Rootdṛś (दृश् धातु)
FormAbsolutive/Gerund (क्त्वा-प्रत्ययान्त अव्ययकृदन्त), ‘having seen’
mahatgreat
mahat:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootmahat (महद् प्रातिपदिक)
FormNapumsaka, Accusative (2nd/द्वितीया), Singular; adjective qualifying āścaryam
āścaryamwonder, marvel
āścaryam:
Karma (कर्म)
TypeNoun
Rootāścarya (आश्चर्य प्रातिपदिक)
FormNapumsaka, Accusative (2nd/द्वितीया), Singular
naimiṣīyāḥof Naimiṣa (residing at Naimiṣa)
naimiṣīyāḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootnaimiṣīya (नैमिषीय प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural (बहुवचन); adjective qualifying maharṣayaḥ
maharṣayaḥgreat sages
maharṣayaḥ:
Karta (कर्ता)
TypeNoun
Rootmaharṣi (महर्षि प्रातिपदिक)
FormMasculine, Nominative (1st/प्रथमा), Plural
kimwhat?
kim:
Prashna (प्रश्न; interrogative predicate)
TypeNoun
Rootkim (किम् सर्वनाम-प्रातिपदिक)
FormNapumsaka, Nominative/Accusative (1st/2nd), Singular; interrogative used predicatively
etatthis
etat:
Prashna (प्रश्न; interrogative complement)
TypeNoun
Rootetat (एतत् सर्वनाम-प्रातिपदिक)
FormNapumsaka, Nominative/Accusative (1st/2nd), Singular; in apposition with kim
itithus
iti:
Vākyopasaṃhāra (वाक्योपसंहार; quotative)
TypeIndeclinable
Rootiti (इति अव्यय)
FormQuotative particle (इति-प्रयोग) marking reported thought/speech
ajānantaḥnot knowing
ajānantaḥ:
Karta (कर्ता; participial qualifier of sages)
TypeVerb
Rootjñā (ज्ञा धातु)
FormPresent active participle (शतृ-प्रत्ययान्त), Masculine, Nominative, Plural; with privative a- = ‘not knowing’
yayuḥwent
yayuḥ:
Kriyā (क्रिया)
TypeVerb
Rootyā (या धातु)
FormPerfect (लिट्), Parasmaipada, 3rd Person (प्रथमपुरुष), Plural (बहुवचन)
brahma-vanamthe forest of Brahmā
brahma-vanam:
Karma (कर्म; destination as object of motion)
TypeNoun
Rootbrahman (ब्रह्मन् प्रातिपदिक) + vana (वन प्रातिपदिक)
FormNapumsaka, Accusative (2nd/द्वितीया), Singular; षष्ठी-तत्पुरुष: ‘of Brahmā’ + ‘forest’
pratitowards
prati:
Dik/Adhikaraṇa (दिक्/अधिकरण; direction)
TypeIndeclinable
Rootprati (प्रति अव्यय)
FormPreposition/indeclinable governing accusative; direction marker

Suta Goswami

Tattva Level: pashu

Sthala Purana: The Naimiṣa sages, confronted with an inexplicable theophany, proceed to Brahma’s forest—an archetypal move from wonder to inquiry (jijñāsā) seeking authoritative clarification.

Significance: Highlights the dharma of seeking right understanding from competent sources after extraordinary experiences; reinforces śravaṇa–manana as complements to ritual.

B
Brahma
N
Naimisharanya sages (Maharishis)

FAQs

It shows the ideal response to an overwhelming spiritual event: humility, recognition of one’s limited understanding, and seeking right knowledge from a competent source—an essential step toward Shaiva Siddhanta clarity about Pati (Shiva), paśu, and pāśa.

Though the Liṅga is not named here, the verse reflects the Purana’s method: when divine signs appear, devotees seek authoritative understanding so that wonder matures into proper Saguna Shiva worship and disciplined reverence rather than mere curiosity.

The takeaway is “śravaṇa” (listening to right teaching) and “sat-saṅga” (seeking enlightened guidance). Practically, one may approach Shiva worship with inquiry and steadiness—supporting practices like japa of the Pañcākṣarī (Om Namaḥ Śivāya) and contemplation rather than speculation.