Shloka 36

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

एवं हि मोहितास्तेन नावबुध्यन्त शङ्करम् अत्युग्रवचनं प्रोचुश् चोग्रो ऽप्यन्तरधीयत

Transliteration

evaṃ hi mohitāstena nāvabudhyanta śaṅkaram atyugravacanaṃ procuś cogro 'pyantaradhīyata

Translation

かくして彼に惑わされ、彼らはシャンカラ（Śaṅkara）を見抜けなかった。彼らはきわめて苛烈な言葉を吐き――その猛き者もまた、彼らの眼前から姿を消した。

Word by Word

• एवं (evaṃ): thus

• हि (hi): indeed

• मोहिताः (mोहिताः, mohitāḥ): deluded

• तेन (tena): by him/through that (deluding power)

• न (na): not

• अवबुध्यन्त (avabudhyanta): they understood/recognized

• शङ्करम् (śaṅkaram): Śaṅkara (Śiva)

• अत्युग्रवचनम् (aty-ugra-vacanam): extremely harsh speech/words

• प्रोचुः (procuḥ): they spoke/uttered

• च (ca): and

• उग्रः (ugraḥ): the fierce one

• अपि (api): also

• अन्तरधीयत (antaradhīyata): disappeared/withdrew (became unmanifest).

Speaker

Suta Goswami (narrating the episode within the Purva-Bhaga narrative)

Characters & Entities

• Shiva
• Shankara
• Ugra

FAQs

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

It frames Śiva (Pati) as not merely an object of sight but the revealer of Himself; without humility and right discernment, the pashu remains mohitā (deluded) and fails to recognize the Lord—hence Linga-worship emphasizes inner recognition, not outward judgment.

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

Śiva-tattva is shown as transcendent and self-veiling: even when present, He is not grasped by deluded minds, and by antardhāna (withdrawal) He remains beyond the reach of harsh, ego-driven perception—Pati is independent of the pashu’s reactions.

What ritualistic or Yogic practice is highlighted here?

The implied discipline is pashupata-style restraint of vāk (speech) and the conquest of moha (delusion): purity of intention, reverent speech, and yogic discernment are prerequisites for true darśana and for approaching the Linga as the manifest sign of the unmanifest Lord.