Shloka 4

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

सूत उवाच तस्य तद्वचनं श्रुत्वा श्रुतिसारविदां वरः शिलादसूनुर्भगवान् प्राह किंचिद्भवं हसन्

Transliteration

sūta uvāca tasya tadvacanaṃ śrutvā śrutisāravidāṃ varaḥ śilādasūnurbhagavān prāha kiṃcidbhavaṃ hasan

Translation

قال سوتا: لما سمع كلامه، ابتسم ابتسامة لطيفة ابنُ شيلاḍا المبارك—وهو أرفعُ من يعرف لبَّ الفيدا—ثم تكلّم بكلماتٍ يسيرة بروحٍ ميمونة.

Word by Word

• sūta uvāca: Sūta said

• tasya: of him

• tad-vacanam: those words/speech

• śrutvā: having heard

• śruti-sāra-vidām: among the knowers of the essence of the Veda

• varaḥ: the best/excellent one

• śilāda-sūnuḥ: the son of Śilāda

• bhagavān: the venerable/blessed one

• prāha: said/spoke

• kiṃcit: slightly/gently

• bhavam: auspiciousness/well-being (a gracious disposition)

• hasan: smiling

Speaker

Sūta

Characters & Entities

• Sūta
• Śilāda
• Śilāda’s son (Nandin/Nandikeśvara)

FAQs

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

It introduces Śilāda’s son (traditionally Nandin/Nandikeśvara), a key Shaiva authority who embodies Śruti-sāra (Vedic essence) and becomes a primary transmitter of Shiva-bhakti and Linga-centered dharma.

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

Indirectly, it frames Shiva-tattva as auspicious (bhava/śiva) and grace-bearing: the enlightened devotee responds with serenity and gentle laughter, reflecting the Shaiva view that Pati (Shiva) is compassionate and uplifting rather than merely punitive.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated in this line, but the setup points toward Pāśupata-oriented instruction and Linga-upāsanā transmitted by a Śruti-sāra-vid (one grounded in Vedic meaning) rather than mere external ritualism.