Shloka 25

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

Devanagari script

दन्तोलूखलिनस्त्वन्ये अश्मकुट्टास् तथा परे स्थानवीरासनास्त्वन्ये मृगचर्यारताः परे

Transliteration

dantolūkhalinastvanye aśmakuṭṭās tathā pare sthānavīrāsanāstvanye mṛgacaryāratāḥ pare

Translation

Some Śaiva ascetics live on what is ground by their own teeth, while others crush their food with stones. Some remain fixed in standing and in the heroic yogic seat (vīrāsana), and others delight in the observance of moving about like deer—each pursuing austerities for Pati, Lord Śiva, liberator of the bound soul (paśu) from bondage (pāśa).

Word by Word

• दन्त-उलूखलिनः: those who use the teeth as a mortar (grinding with the teeth)

• तु: and/indeed

• अन्ये: others

• अश्म-कुट्टाः: those who pound/crush with stones

• तथा: likewise

• परे: others

• स्थान: standing posture/remaining standing

• वीरासनाः: those seated in vīrāsana (heroic posture)

• तु: and/indeed

• अन्ये: others

• मृग-चर्या: the ‘deer-like’ mode of conduct (moving/roaming like a deer)

• रताः: devoted/delighting

• परे: others

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It shows that devotion to Śiva (Pati) is supported by many legitimate disciplines—dietary austerity, bodily restraint, and vowed conduct—through which the worshipper purifies the paśu (individual soul) and becomes fit for Śiva’s grace.

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

Śiva is implied as Pati—the supreme Lord who accepts diverse forms of tapas and inner discipline, and who alone can sever pāśa (bondage) when the aspirant’s conduct becomes steady and surrendered.

What ritualistic or Yogic practice is highlighted here?

The verse highlights ascetic vrata-practices and yogic steadiness: standing austerities, vīrāsana, and a ‘deer-like’ wandering observance—modes associated with Pāśupata-style discipline and sense-control.