Previous Verse
Next Verse

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

Śailādi thưa: Bấy giờ, chính Đấng Tự Sinh Brahmā (Ātmabhū) đã ngỏ lời với những bậc đại hồn đang cư trú trong rừng Devadāru—các khổ hạnh giả rực sáng như lửa nhờ sức mạnh của khổ hạnh (tapas).

शैलादिःŚailādi (the speaker)
शैलादिः:
उवाचsaid
उवाच:
तान्to them
तान्:
उवाचspoke
उवाच:
महाभागान्greatly fortunate / great-souled ones
महाभागान्:
भगवान्the Blessed Lord
भगवान्:
आत्मभूःthe self-born (Brahmā)
आत्मभूः:
स्वयम्himself
स्वयम्:
देवदारुवनस्थान्those residing in the Devadāru forest
देवदारुवनस्थान्:
तुindeed
तु:
तपसाby austerity (tapas)
तपसा:
पावकप्रभान्fire-radiant / having the splendor of flame
पावकप्रभान्:

Śailādi

B
Brahma
D
Devadaru forest sages (ascetics)

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.