Shloka 3

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

किं प्रवृत्तं वने तस्मिन् रुद्रस्य परमात्मनः वक्तुमर्हसि तत्त्वेन देवदेवस्य चेष्टितम्

Transliteration

kiṃ pravṛttaṃ vane tasmin rudrasya paramātmanaḥ vaktumarhasi tattvena devadevasya ceṣṭitam

Translation

在那片森林中，关于至上自性之鲁陀罗，究竟发生了什么？请依真实、依诸理（tattva），详述天中之天（Deva-deva）的神圣行迹。

Word by Word

• किम् (kim): what?

• प्रवृत्तम् (pravṛttam): occurred, transpired

• वने (vane): in the forest

• तस्मिन् (tasmin): in that

• रुद्रस्य (rudrasya): of Rudra

• परमात्मनः (paramātmanaḥ): of the Supreme Self

• वक्तुम् (vaktum): to tell, to narrate

• अर्हसि (arhasi): you are worthy/able (please do)

• तत्त्वेन (tattvena): in truth, according to principle/reality

• देवदेवस्य (devadevasya): of the God of gods

• चेष्टितम् (ceṣṭitam): deed, conduct, divine play/activity

Speaker

Sages at Naimisharanya (inquiring Suta Goswami)

Characters & Entities

• Rudra
• Paramatman
• Devadeva (Shiva)

FAQs

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

It frames Rudra’s actions as tattva—spiritually authoritative truth—inviting the listener to see Shiva’s “conduct” as revelatory of Pati (the Lord) whose līlā becomes the basis for understanding and later worship (including Linga-upāsanā).

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

Shiva is identified as Rudra and also as Paramātman and Devadeva—indicating the supreme, transcendent Pati who governs devas and liberates pashus (souls) from pasha (bondage) through right knowledge of tattva.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this verse; it sets up the narrative ground for Shaiva instruction where Rudra’s ceṣṭita is treated as a teaching-model for Pashupata-aligned discipline (right understanding preceding practice).