Shloka 2

देवदारुवनौकसां प्रति ब्रह्मोपदेशः—लिङ्गलक्षण-प्रतिष्ठा-विधिः, शिवमायारूपदर्शनं, स्तुतिः

Devanagari script

शैलादिरुवाच तानुवाच महाभागान् भगवान् आत्मभूः स्वयम् देवदारुवनस्थांस्तु तपसा पावकप्रभान्

Transliteration

śailādiruvāca tānuvāca mahābhāgān bhagavān ātmabhūḥ svayam devadāruvanasthāṃstu tapasā pāvakaprabhān

Translation

奢伊拉底（Śailādi）说道：随后，自生的主梵天（Ātmabhū）亲自对住在天松林（Devadāru）中的诸位大德仙人开示——他们以苦行之力而如火焰般光耀。

Word by Word

• शैलादिः: Śailādi (the speaker)

• उवाच: said

• तान्: to them

• उवाच: spoke

• महाभागान्: greatly fortunate / great-souled ones

• भगवान्: the Blessed Lord

• आत्मभूः: the self-born (Brahmā)

• स्वयम्: himself

• देवदारुवनस्थान्: those residing in the Devadāru forest

• तु: indeed

• तपसा: by austerity (tapas)

• पावकप्रभान्: fire-radiant / having the splendor of flame

Speaker

Śailādi

Characters & Entities

• Brahma
• Devadaru forest sages (ascetics)

FAQs

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

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.

How does this verse describe the nature of Shiva (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.

What ritualistic or Yogic practice is highlighted here?

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.