Shloka 65

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

बहुनात्र किमुक्तेन भाग्यहीना द्विजोत्तमाः तमेव शरणं तूर्णं गन्तुमर्हथ शङ्करम्

Transliteration

bahunātra kimuktena bhāgyahīnā dvijottamāḥ tameva śaraṇaṃ tūrṇaṃ gantumarhatha śaṅkaram

Translation

ここで多くを語って何になろう、二度生まれの最勝者たちよ。福徳に乏しいゆえ、ただ速やかにシャンカラ（Śaṅkara）のもとへ赴き、彼に帰依せよ。束縛するパーシャ（pāśa）を断ち切るのは、パシュ（paśu）を縛る縄を断つ唯一の主宰パティ（Pati）である。

Word by Word

• बहुना: with many words/much talk

• अत्र: here/in this matter

• किमुक्तेन: what is the use of speaking

• भाग्यहीनाः: lacking good fortune/merit

• द्विजोत्तमाः: O best of the twice-born (brāhmaṇas)

• तम् एव: Him alone

• शरणम्: refuge

• तूर्णम्: quickly

• गन्तुम्: to go

• अर्हथ: you ought/are fit

• शङ्करम्: Śaṅkara (Shiva, the auspicious one)

Speaker

Suta Goswami (narrating the Purana to the sages; verse framed as an exhortation within the narrative)

Characters & Entities

• Shiva
• Shankara

FAQs

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

It emphasizes śaraṇāgati (taking refuge) in Śiva as the essential inner attitude behind Linga-pūjā—devotion is not mere ritual, but turning to the Pati who grants protection and grace.

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

Śiva is implied as the sole, decisive refuge—Pati—whose grace can overcome misfortune and bondage (pāśa), guiding the bound soul (paśu) toward auspiciousness and liberation.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati as a Pāśupata-aligned discipline: promptly turning mind and conduct toward Śiva, which then supports effective pūjā, mantra, and yogic steadiness.