Shloka 61

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

भुङ्क्ष्व चैनां यथाकामं गमिष्ये ऽहं द्विजोत्तम हृष्टो ऽथ दर्शयामास स्वात्मानं धर्मराट् स्वयम्

Transliteration

bhuṅkṣva caināṃ yathākāmaṃ gamiṣye 'haṃ dvijottama hṛṣṭo 'tha darśayāmāsa svātmānaṃ dharmarāṭ svayam

Translation

「二度生まれし者の最勝よ、望むままに彼女を享受せよ。我は去る。」そう言うと、歓喜したダルマラージャは自らの真の姿を自ら顕した。

Word by Word

• भुङ्क्ष्व: enjoy/partake

• च: and

• एनाम्: her/this woman

• यथाकामम्: according to desire/as you please

• गमिष्ये: I shall go/depart

• अहम्: I

• द्विजोत्तम: O best of the twice-born (excellent brāhmaṇa)

• हृष्टः: delighted/joyful

• अथ: then

• दर्शयामास: revealed/showed

• स्वात्मानम्: his own self/true nature

• धर्मराट्: King Dharma (Dharmarāja)

• स्वयम्: himself

Speaker

Suta Goswami (narrating an internal episode involving Dharmarāja and a brāhmaṇa)

Characters & Entities

• Dharmarāja

FAQs

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

It frames Dharma as a divine regulator of conduct: without dhārmic restraint, desire becomes pasha (bondage), whereas Dharma supports the purity required for Shiva-puja and inner steadiness in approaching Pati (Śiva).

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

Indirectly, it shows a Shaiva principle: divine governance can manifest and withdraw at will. Such self-revelation (svātmā-prakāśa) echoes Pati’s sovereignty—Śiva’s freedom to unveil truth for the uplift of the pashu (individual soul).

What ritualistic or Yogic practice is highlighted here?

The takeaway is ethical discipline (dharma) as a prerequisite for sādhanā: controlling kāma and acting rightly are foundational supports for Pashupata-oriented purification leading toward Shiva-realization.