Shloka 69

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

वक्तुमर्हसि देवेश संन्यासं वै क्रमेण तु द्रष्टुं वै देवदेवेशम् उग्रं भीमं कपर्दिनम्

Transliteration

vaktumarhasi deveśa saṃnyāsaṃ vai krameṇa tu draṣṭuṃ vai devadeveśam ugraṃ bhīmaṃ kapardinam

Translation

Wahai Dewa-īśa, jelaskanlah tata-urutan dharma sannyāsa; dengannya orang dapat memperoleh darśana Dewa para dewa, Rudra—yang ugra, bhīma, Kapardin—Pati tunggal yang membebaskan paśu yang terikat oleh pāśa.

Word by Word

• वक्तुम्: to speak/explain

• अर्हसि: you are able/you ought

• देवेश: O Lord of the gods

• संन्यासम्: renunciation, formal relinquishment of worldly identity

• वै: indeed

• क्रमेण: in due order, step-by-step

• तु: and/then

• द्रष्टुम्: to see, to behold (darśana)

• वै: indeed

• देवदेवेशम्: the Lord of the lords of gods

• उग्रम्: fierce, formidable

• भीमम्: terrible, awe-inspiring

• कपर्दिनम्: the matted-haired One (Śiva/Rudra).

Speaker

A deva/supplicant addressing Shiva (internal dialogue within Suta’s narration)

Characters & Entities

• Shiva (Rudra/Kapardin)

FAQs

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

It links outer devotion to inner qualification: true approach to the Linga (Śiva as Pati) is supported by saṃnyāsa/vairāgya undertaken in a disciplined sequence that culminates in Śiva-darśana.

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

Śiva is named as Devadeveśa—supreme over all divine powers—and as Ugra/Bhīma, indicating the transcendent, unconditioned Lord whose overwhelming majesty dissolves pāśa (bondage) and reveals Pati-tattva.

What ritualistic or Yogic practice is highlighted here?

Saṃnyāsa-krama—stepwise renunciation aligned with Pāśupata-oriented discipline—emphasizing detachment, right conduct, and contemplative pursuit of Śiva’s darśana rather than mere external rite.