Shloka 5
दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
शैलादिरुवाच <दारुवन> मुनयो दारुगहने तपस्तेपुः सुदारुणम् तुष्ट्यर्थं देवदेवस्य सदारतनयाग्नयः
śailādiruvāca <Dāruvana> munayo dārugahane tapastepuḥ sudāruṇam tuṣṭyarthaṃ devadevasya sadāratanayāgnayaḥ
Sinabi ni Śailādi: Sa gubat ng Dāruvana, ang mga muni sa Dārugahana, kasama ang kanilang mga asawa, mga anak, at ang mga apoy ng tahanan, ay nagsagawa ng napakahigpit na pag-aayuno at pagninilay upang kalugdan ang Diyos ng mga diyos, si Śiva—ang Pati na nagbibigay ng mokṣa, nagpapalaya sa pashu (kaluluwang indibidwal) mula sa tali ng pāśa.
Śailādi
FAQs
It establishes the ritual and ascetic setting (tapas, agni, and discipline) that frames the Dāruvana narrative—where mere ritual power is tested and redirected toward true devotion to Śiva as Pati, the rightful object of worship beyond external rites.
By calling Him Devadeva, it points to Śiva as the supreme Lord (Pati) whom even powerful ritualists seek to please—implying that liberation is not produced by karma alone but depends on grace-oriented alignment with Śiva-tattva.
Severe tapas performed in a forest āśrama environment, sustained with sacred fires (agni) and household discipline—an outer form of sādhanā that, in the Dāruvana context, prepares for a deeper Shaiva reorientation akin to Pāśupata intent (turning from pride in rites to surrender to Pati).