Shloka 53

तदातदेति त्वं ब्रूयान्नथेदानीं स निर्गतः । अधीत्याध्ययनार्थं च द्वित्रैर्मित्रैस्सयुग्बहिः

tadātadeti tvaṃ brūyānnathedānīṃ sa nirgataḥ | adhītyādhyayanārthaṃ ca dvitrairmitraissayugbahiḥ

Then you should say, ‘He is coming just now.’ Otherwise, say, ‘At present he has gone out,’ for, having studied, he has stepped outside along with two or three friends for the sake of further recitation and study.

तदाthen
तदा:
Kāla-adhikaraṇa (काल-अधिकरण)
TypeIndeclinable
Roottadā (अव्यय)
Formकालवाचक-अव्यय (temporal adverb)
तत्that
तत्:
Karma (कर्म/Object)
TypeNoun
Roottad (प्रातिपदिक/सर्वनाम)
Formसर्वनाम, द्वितीया (2nd/Accusative), एकवचन; (object of ‘brūyāt’: ‘say that’)
आतत्this and that (vague reply)
आतत्:
Vākyārtha-sūcaka (वाक्यार्थ-सूचक/Quoted content)
TypeIndeclinable
Rootā + tat (अव्यय-प्रयोग/अनुकरण)
Formअनुकरण-अव्यय/ध्वन्यनुकरण (onomatopoetic/imitative), here as part of quoted reply ‘tad-ā-tad’ (so-so/this-and-that)
इतिthus
इति:
Vākyārtha-sūcaka (वाक्यार्थ-सूचक)
TypeIndeclinable
Rootiti (अव्यय)
Formउद्धरण-निपात (quotative)
त्वम्you
त्वम्:
Karta (कर्ता/Subject)
TypeNoun
Roottvad (प्रातिपदिक/सर्वनाम)
Formसर्वनाम, प्रथमा (1st/Nominative), एकवचन
ब्रूयात्should say
ब्रूयात्:
Kriyā (क्रिया)
TypeVerb
Rootब्रू (धातु)
Formविधिलिङ् (Optative), मध्यमपुरुष (2nd person), एकवचन, परस्मैपद
not
:
Pratiṣedha (प्रतिषेध/Negation)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेध-निपात (negation particle)
अथthen/otherwise
अथ:
Sambandha (सम्बन्ध/Discourse connector)
TypeIndeclinable
Rootatha (अव्यय)
Formसमुच्चय/अनन्तर-निपात (conjunctive/then)
इदानीम्now
इदानीम्:
Kāla-adhikaraṇa (काल-अधिकरण)
TypeIndeclinable
Rootidānīm (अव्यय)
Formकालवाचक-अव्यय (temporal adverb)
सःhe
सः:
Karta (कर्ता/Subject)
TypeNoun
Roottad (प्रातिपदिक/सर्वनाम)
Formसर्वनाम, प्रथमा, एकवचन, पुंलिङ्ग
निर्गतःhas gone out
निर्गतः:
Kriyā (क्रिया/Predicative)
TypeVerb
Rootनिर् + गम् (धातु) + गत (कृदन्त/क्त)
Formक्त-प्रत्ययान्त कृदन्त, पुंलिङ्ग, प्रथमा, एकवचन; ‘gone out’ (predicative)
अधीत्यhaving studied
अधीत्य:
Pūrvakāla-kriyā (पूर्वकाल-क्रिया/Prior action)
TypeIndeclinable
Rootअधि + इ (धातु)
Formक्त्वा-प्रत्ययान्त अव्यय (gerund/absolutive): ‘having studied’
अध्ययन-अर्थम्for the purpose of study
अध्ययन-अर्थम्:
Prayojana (प्रयोजन/Purpose)
TypeNoun
Rootadhyayana (प्रातिपदिक) + artha (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया (2nd/Accusative), एकवचन; चतुर्थी/षष्ठी-तत्पुरुषार्थकः: ‘अध्ययनस्य अर्थम्’ = purpose of study; used adverbially ‘for studying’
and
:
Samuccaya (समुच्चय/Connector)
TypeIndeclinable
Rootca (अव्यय)
Formसमुच्चय-अव्यय (conjunction)
द्वि-त्रैःwith two or three
द्वि-त्रैः:
Sahakāraka (सहकारक/Accompaniment-Instrumental)
TypeAdjective
Rootdvi (प्रातिपदिक) + tri (प्रातिपदिक)
Formद्वन्द्व-समास (numerals), तृतीया (3rd/Instrumental), बहुवचन; ‘with two or three (persons)’
मित्रैःfriends
मित्रैः:
Sahakāraka (सहकारक/Accompaniment)
TypeNoun
Rootmitra (प्रातिपदिक)
Formनपुंसकलिङ्ग (often used as common gender), तृतीया (3rd/Instrumental), बहुवचन
स-युग्together (in company)
स-युग्:
Sahārtha (सहार्थ/With-ness)
TypeAdjective
Rootsa (उपसर्ग/सह) + yug (प्रातिपदिक)
Formअव्ययीभाव-समास: ‘सह युग्भिः’ (together with companions/paired ones); here used adverbially qualifying movement
बहिःoutside
बहिः:
Deśa-adhikaraṇa (देश-अधिकरण)
TypeIndeclinable
Rootbahiḥ (अव्यय)
Formदेशवाचक-अव्यय (adverb of place)

Suta Goswami (narrating the Rudrasaṃhitā account to the sages at Naimiṣāraṇya)

Tattva Level: pasha

Shiva Form: Dakṣiṇāmūrti

Role: teaching

FAQs

It emphasizes dharmic speech—speaking appropriately and truthfully—along with the sattvic discipline of study (adhyayana). In Shaiva understanding, purity of conduct supports inner purity, which becomes a basis for devotion to Pati (Shiva) and progress toward liberation.

Though not directly mentioning the Liṅga, it supports the ethical and disciplined lifestyle that traditionally accompanies Saguna Shiva worship—truthfulness, restraint, and committed learning—so that external worship matures into inner steadiness and grace.

The verse points to regular adhyayana (recitation/study) in good company; as a Shaiva takeaway, one may pair daily scripture recitation with japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) to keep speech and mind aligned with dharma.