Shloka 5

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

शैलादिरुवाच <दारुवन> मुनयो दारुगहने तपस्तेपुः सुदारुणम् तुष्ट्यर्थं देवदेवस्य सदारतनयाग्नयः

Transliteration

śailādiruvāca <Dāruvana> munayo dārugahane tapastepuḥ sudāruṇam tuṣṭyarthaṃ devadevasya sadāratanayāgnayaḥ

Translation

尸罗阿底说道：在达鲁瓦那森林中，住于达鲁幽深处的诸牟尼，连同妻子、儿子与家火，一同修行极其严酷的苦行，只为取悦诸神之神——湿婆；他是赐解脱之主（Pati），能断除系缚个我之魂（pashu）的缚索（pāśa）。

Word by Word

• शैलादिः उवाच: Śailādi said

• दारुवन: in Dāruvana (the forest of deodars)

• मुनयः: the sages

• दारुगहने: in the dense forest-grove

• तपः: austerity, tapas

• तेपुः: they performed

• सुदारुणम्: extremely harsh/severe

• तुष्ट्यर्थम्: for the purpose of pleasing

• देवदेवस्य: of the God of gods

• सदार: together with (their) wives

• तनय: sons/children

• अग्नयः: (sacred) fires

Speaker

Śailādi

Characters & Entities

• Shiva
• Sages (Munis)
• Agni (sacred fires)

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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).