Shloka 2
देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः
शैलादिरुवाच तानुवाच महाभागान् भगवान् आत्मभूः स्वयम् देवदारुवनस्थांस्तु तपसा पावकप्रभान्
śailādiruvāca tānuvāca mahābhāgān bhagavān ātmabhūḥ svayam devadāruvanasthāṃstu tapasā pāvakaprabhān
శైలాది పలికెను—అనంతరం స్వయంభూ భగవాన్ బ్రహ్మదేవుడు దేవదారు వనములో నివసించే ఆ మహాభాగ మునులను ఉద్దేశించి పలికెను; వారు తపస్సు తేజస్సుతో అగ్నివలె ప్రకాశించుచుండిరి।
Śailādi
FAQs
It sets the narrative stage for divine instruction: Brahmā approaches the Devadāru forest ascetics, a key backdrop in the Linga Purana where external austerity is redirected toward right knowledge and devotion to Pati (Śiva), which culminates in understanding the Linga as the supreme sign of Shiva-tattva.
Indirectly: by highlighting Brahmā’s role as a messenger/teacher to tapas-rich sages, the text prepares the shift from pride in tapas (a limited power) to recognition of the supreme Pati beyond creation—Shiva—whose reality is later indicated through the Linga as transcendent and immanent.
Tapas (austerity) is foregrounded—ascetics ‘radiant like fire.’ In Shaiva Siddhanta framing, tapas alone is not liberation; it must mature into Pashupata-oriented discipline: purification of the pashu (soul) from pasha (bondage) through right understanding and Shiva-oriented worship.