Shloka 35

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

एते चान्ये च बहवो विप्राणां वशमागताः वर्जयित्वा विरूपाक्षं देवदेवमुमापतिम्

Transliteration

ete cānye ca bahavo viprāṇāṃ vaśamāgatāḥ varjayitvā virūpākṣaṃ devadevamumāpatim

Translation

これらおよび他の多くの（神々と衆生）はブラーフマナたちの勢いのもとに従った――ただし、ヴィルーパークシャ（Virūpākṣa）、神々の神、ウマーの主は例外であり、あらゆる世俗の制約を超えて自立するパティ（Pati）として在す。

Word by Word

• ete: these

• ca: and

• anye: others

• ca: also

• bahavaḥ: many

• viprāṇām: of the Brahmanas (learned priests)

• vaśam: control, influence

• āgatāḥ: came, became subject

• varjayitvā: excepting, leaving aside

• virūpākṣam: Virupaksha (Shiva)

• devadevam: the God of gods

• umāpatim: the Lord (husband) of Uma (Parvati)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Parvati (Uma)
• Brahmanas (Vipras)

FAQs

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

It establishes Shiva (Virupaksha, Devadeva, Umapati) as the supreme Pati who is not subordinated to any worldly power; Linga worship is thus directed to the independent Lord who alone can cut Pasha and liberate the Pashu.

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

By exempting Shiva from all external “control,” it presents Shiva-tattva as svatantra (self-sovereign), transcending conditioned authority—consistent with Siddhanta where the Pati is eternally free while bound souls (Pashus) are subject to influences and bonds.

What ritualistic or Yogic practice is highlighted here?

The implied practice is exclusive refuge (śaraṇāgati) in Shiva through Linga-centered devotion and Pashupata-oriented discipline—turning from dependent powers to the independent Pati who grants release from Pasha.