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

Rāghava (Rāma), junto con su hermano menor, y también Śrīvatsa, alcanzaron buenaventura por el magnánimo sabio Durvāsā—al postrarse a los pies de aquel muni prudente. Así, la humildad ante el realizado se vuelve medio para que el paśu (alma atada) afloje el pāśa (lazo) y se vuelva hacia el Pati, el Señor Śiva.

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).