Shloka 34

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

राघवः सानुजश् चापि दुर्वासेन महात्मना श्रीवत्सश् च मुनेः पाद पतनात्तस्य धीमतः

Transliteration

rāghavaḥ sānujaś cāpi durvāsena mahātmanā śrīvatsaś ca muneḥ pāda patanāttasya dhīmataḥ

Translation

نال راغافا (راما) مع أخيه الأصغر، وكذلك شريفاتسا، البركة بفضل الناسك العظيم دورفاسا—إذ سقطوا ساجدين عند قدمي ذلك الموني الحكيم. وهكذا فإن التواضع أمام العارف المتحقق يصير وسيلةً للـ paśu (النفس المقيّدة) لتخفيف الـ pāśa (القيود) والتوجّه إلى الـ Pati، الرب شيفا.

Word by Word

• राघवः: Rāghava (Rāma)

• सानुजः: with his younger brother

• च अपि: and also

• दुर्वासेन: by Durvāsā

• महात्मना: the great-souled one

• श्रीवत्सः: Śrīvatsa (a named devotee/hero)

• च: and

• मुनेः: of the sage

• पाद-पतनात्: by falling at the feet (prostration)

• तस्य: of that

• धीमतः: wise, discerning

Speaker

Suta Goswami

Characters & Entities

• Durvasa
• Raghava (Rama)
• Younger brother (Lakshmana)
• Srivatsa
• Shiva (implied as Pati)

FAQs

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

It emphasizes that reverence to realized sages—expressed through pāda-patana (prostration)—purifies the devotee and prepares the paśu (individual soul) for true Śiva-bhakti and Linga-oriented worship rooted in discipline and humility.

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

Shiva-tattva is implied as Pati, the Lord who becomes accessible when pāśa (bondage of ego and impurity) is weakened; honoring the wise is portrayed as a practical doorway to the Lord’s grace rather than mere social etiquette.

What ritualistic or Yogic practice is highlighted here?

Pāda-patana (prostration) and guru-vandana (salutation to the sage) are highlighted as purificatory practices aligned with Pāśupata discipline—cultivating humility, self-restraint, and receptivity to Śiva’s anugraha (grace).