दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
सो ऽपि संचिन्त्य मनसा क्षणादेव पितामहः तेषां प्रवृत्तमखिलं पुण्ये दारुवने पुरा
so 'pi saṃcintya manasā kṣaṇādeva pitāmahaḥ teṣāṃ pravṛttamakhilaṃ puṇye dāruvane purā
Pagkatapos, si Pitāmaha (Brahmā) ay nagmuni-muni sa loob ng isipan, at sa isang kisapmata ay nalaman niya ang buong daloy ng mga pangyayaring naganap noon sa banal na Daruvana—kung paano kumilos at nagpatuloy sa kanilang gawain ang mga pantas at ang kanilang kasamahan.
Suta Goswami (narrating to the sages of Naimisharanya)
It marks the turning point where Brahmā comprehends the full Daruvana incident, preparing the narrative move from mere ritual-action to recognition of Pati (Śiva) as the true ground of worship beyond external yajña.
By implying that the Daruvana events have a deeper divine intent that must be discerned inwardly, it aligns with Śaiva Siddhānta’s view that Pati (Śiva) is known through true insight, not only through outward action bound by pāśa (bondage).
The verse foregrounds inner contemplation (manasa-saṃcintana) as a yogic prerequisite—discrimination that transforms ritualism into Śiva-oriented understanding, a key movement toward Pāśupata-aligned devotion and practice.