Shloka 31

शिवार्चनविधिः — देवतानां पाशुपतव्रतप्राप्तिः तथा पशुपाशविमोक्षणम् (अध्याय ८०)

Devanagari script

संलापालापकुशलैः सर्वाभरणभूषितैः स्तनभारावनम्रैश् च मदाघूर्णितलोचनैः

Transliteration

saṃlāpālāpakuśalaiḥ sarvābharaṇabhūṣitaiḥ stanabhārāvanamraiś ca madāghūrṇitalocanaiḥ

Translation

ນາງເຫຼົ່ານັ້ນຊ່ຽວຊານໃນການສົນທະນາອັນຢົກຢ້ອນ ແລະຄຳເວົ້າຫຼິ້ນຫົວ, ປະດັບດ້ວຍເຄື່ອງອາພອນທຸກປະການ; ກາຍໂຄ້ງນ້ອຍໆເນື່ອງຈາກນ້ຳໜັກອົກ, ແລະດວງຕາກໍຫມຸນໄຫວດ້ວຍຄວາມເມົາ—ເປັນພາບແຫ່ງມົວເມົາທາງອາລົມ ທີ່ຜູກປາຊຸດ້ວຍປາຊະ ແລະຫັນຈິດໃຫ້ຫ່າງຈາກປະຕິ ພຣະສິວະ.

Word by Word

• saṃlāpa: intimate talk

• ālāpa: playful speech/singing

• kuśalaiḥ: skilled/adept

• sarva-ābharaṇa: all ornaments

• bhūṣitaiḥ: adorned/decorated

• stana: breasts

• bhāra: weight

• avanamraiḥ: bent down/stooping

• ca: and

• mada: intoxication/pride

• āghūrṇita: reeling/rolling about

• locanaiḥ: with eyes

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It frames sensual fascination as a form of pāśa (bondage); Linga worship is implied as the re-centering of the paśu (individual soul) upon Pati (Śiva) through purity, restraint, and devotion.

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

By contrast: Shiva-tattva is the steady, liberating consciousness, while intoxication and allure depict the unstable movements of māyā that distract the soul from Śiva’s unbinding grace.

What ritualistic or Yogic practice is highlighted here?

Sense-restraint and vairāgya aligned with Pāśupata discipline—turning attention away from seductive appearances and back to Śiva through japa, dhyāna, and worship of the Liṅga.