Shloka 58

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

गृहद्वारं गतो धीमांस् तामुवाच महामुनिः एह्येहि क्व गता भद्रे तमुवाचातिथिः स्वयम्

Transliteration

gṛhadvāraṃ gato dhīmāṃs tāmuvāca mahāmuniḥ ehyehi kva gatā bhadre tamuvācātithiḥ svayam

Translation

ಮನೆಯ ಬಾಗಿಲಿಗೆ ಬಂದ ಆ ಧೀಮಂತ ಮಹಾಮುನಿ ಅವಳಿಗೆ— “ಬಾ ಬಾ; ಭದ್ರೇ, ಎಲ್ಲಿಗೆ ಹೋದೆಯೆ?” ಎಂದು ಹೇಳಿದರು. ಆಗ ಅತಿಥಿಯೇ ಸ್ವತಃ ಅವನಿಗೆ (ಮುನಿಗೆ) ಹೇಳಿದನು.

Word by Word

• गृहद्वारम्: the house-door/threshold

• गतः: having gone/reached

• धीमांस्: the wise one

• ताम्: to her

• उवाच: said/spoke

• महामुनिः: the great sage

• एहि एहि: come, come

• क्व: where?

• गता: gone

• भद्रे: O auspicious lady/O gentle one

• तम्: to him

• उवाच: spoke

• अतिथिः: the guest (unexpected visitor)

• स्वयम्: by himself/of his own accord

Speaker

Suta (narrating); within the verse: the Mahamuni addresses a woman, then the Atithi speaks

Characters & Entities

• Atithi
• Mahamuni

FAQs

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

By placing the scene at the गृहद्वार (threshold) and introducing the अतिथि, the verse frames daily dharma—especially honoring a guest—as a practical extension of Shiva-puja, where service (seva) becomes worship offered to Pati (Shiva).

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

Shiva-tattva is implied through the Shaiva ethic that the divine is approached through right conduct: the wise sage’s welcoming call reflects purity and reverence, treating the encounter as spiritually consequential—an outer sign of inner alignment of the pashu toward Pati.

What ritualistic or Yogic practice is highlighted here?

Atithi-seva (hospitality) is highlighted as a discipline of restraint and reverence—an applied form of sadhana consistent with Pashupata-oriented living, where ordinary actions are purified into offerings.