Shloka 13

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

वनोटजद्वारगताश् च नार्यो विस्रस्तवस्त्राभरणा विचेष्टाः लब्ध्वा स्मितं तस्य मुखारविन्दाद् द्रुमालयस्थास् तम् अथान्वयुस्ताः

Transliteration

vanoṭajadvāragatāś ca nāryo visrastavastrābharaṇā viceṣṭāḥ labdhvā smitaṃ tasya mukhāravindād drumālayasthās tam athānvayustāḥ

Translation

വനകുടിലുകളുടെ വാതില്ക്കൽ നിന്ന സ്ത്രീകൾ—വസ്ത്രാഭരണങ്ങൾ വഴുതി, ചേഷ്ടകൾ അസ്ഥിരമായി—അവന്റെ മുഖാരവിന്ദത്തിൽ നിന്നൊരു മന്ദസ്മിതം ലഭിച്ചപ്പോൾ, വൃക്ഷങ്ങൾക്കിടയിൽ വസിച്ച അവർ പിന്നെ അവനെ പിന്തുടർന്നു।

Word by Word

• vana: forest

• oṭaja: hut (leaf-hut)

• dvāra-gatāḥ: stationed at the doorway

• ca: and

• nāryaḥ: women

• visrasta: loosened, slipping down

• vastra: garments

• ābharaṇa: ornaments

• viceṣṭāḥ: with altered movements/behavior, agitated

• labdhvā: having obtained/received

• smitam: a smile

• tasya: of him

• mukha-aravindāt: from the lotus-face

• druma-ālaya-sthāḥ: dwelling in tree-groves/among trees

• tam: him

• atha: then

• anvayuḥ: they followed

• tāḥ: those (women).

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 highlights that mere outer ritual status or social identity cannot shield the pashu (bound soul) from māyā; true approach to the Liṅga—Shiva as Pati—requires inner steadiness beyond sensory fascination.

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

Shiva appears as the sovereign Pati whose presence effortlessly stirs the mind; his smile symbolizes the activating power of consciousness that exposes bondage (pāśa) and compels beings to move toward or away from liberation.

What ritualistic or Yogic practice is highlighted here?

The implied teaching is vairāgya and sense-restraint central to Pāśupata-oriented discipline: recognizing agitation as pāśa and turning the mind from fascination to Shiva-centered awareness (smaraṇa/dhyāna).