Shloka 76

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

स्वधनं सकलं चैव ब्राह्मणेभ्यो विशङ्कया प्रणिपत्य गुरुं भूमौ विरक्तः संन्यसेद्यतिः

Transliteration

svadhanaṃ sakalaṃ caiva brāhmaṇebhyo viśaṅkayā praṇipatya guruṃ bhūmau viraktaḥ saṃnyasedyatiḥ

Translation

Tendo doado toda a sua riqueza aos brāhmaṇas—sem hesitar—e, em seguida, prostrando-se diante do guru com o corpo sobre a terra, o renunciante, livre de apego, deve entrar em saṃnyāsa como yati. Assim o paśu (alma vinculada) afrouxa o pāśa (laço da posse) e volta-se para Pati, Śiva, como único refúgio.

Word by Word

• svadhanam: one’s own wealth

• sakalam: entirely, all

• caiva: and indeed

• brāhmaṇebhyaḥ: to the Brāhmaṇas

• viśaṅkayā: without doubt/without hesitation (with no misgiving)

• praṇipatya: having bowed down, prostrated

• gurum: to the guru

• bhūmau: on the ground, upon the earth

• viraktaḥ: detached, dispassionate

• saṃnyaset: should renounce, should enter saṃnyāsa

• yatiḥ: a striving ascetic, mendicant

Speaker

Suta Goswami (narrating the Linga Purana’s teaching to the sages of Naimisharanya)

Characters & Entities

• Brahmanas
• Guru

FAQs

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

It frames Linga-oriented Shaiva life as rooted in inner purification: charity (dāna), humility before the guru, and vairāgya. These dissolve possessiveness and ego, making the aspirant fit for steadfast devotion to Śiva, the Pati.

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

By implication, Śiva is the Pati—the ultimate Lord and refuge—toward whom the paśu turns when the pāśa of ownership and attachment is cut through renunciation and disciplined surrender.

What ritualistic or Yogic practice is highlighted here?

Dāna to Brāhmaṇas and guru-praṇipāta are highlighted as preparatory disciplines for saṃnyāsa; yogically, it is the cultivation of vairāgya—essential for Pāśupata-aligned detachment and single-pointed pursuit of liberation.