Shloka 63
दुर्वाससः तपः-प्रभावः तथा देवाः ब्रह्म-विष्ण्वोः शरणागमनम् | Durvāsā’s Tapas and the Devas’ Appeal to Brahmā and Viṣṇu
द्युनद्यामेकदा स्नानं कुर्वन्नग्नो बभूव ह । लज्जितोभून्मुनिश्रेष्ठो दुर्वासाः कौतुकी मुने
dyunadyāmekadā snānaṃ kurvannagno babhūva ha | lajjitobhūnmuniśreṣṭho durvāsāḥ kautukī mune
ഒരിക്കൽ ദിവ്യനദിയിൽ സ്നാനം ചെയ്യുമ്പോൾ മുനിശ്രേഷ്ഠൻ ദുർവാസാവ് അപ്രതീക്ഷിതമായി നഗ്നനായി; ലജ്ജിതനായി—ഓ മുനേ—അവൻ കൗതുകസ്വഭാവനായിരുന്നു।
Suta Goswami
Tattva Level: pashu
Shiva Form: Bhairava
Significance: The ‘celestial river bath’ motif resonates with tīrtha-śuddhi; yet the sudden reversal (nudity/embarrassment) illustrates tirodhāna—how worldly shame and circumstance can veil spiritual poise, prompting deeper humility and reliance on grace.
Shakti Form: Kālī
Role: teaching
FAQs
It highlights the discipline and inner sensitivity of an ascetic: even a powerful sage feels shame when dharmic decorum is disturbed, pointing to humility and self-restraint as supports for purity (śuddhi) on the Shaiva path.
Though the Linga is not named here, the narrative tone in the Shatarudrasaṃhitā frames such events as leelas that ultimately turn the mind toward Shiva as Pati—the inner witness—encouraging devotees to maintain purity of conduct while engaging in Saguna worship.
The verse implies the value of śauca (cleanliness) and modest discipline; as a practical takeaway, one may bathe, apply Tripuṇḍra (bhasma), and repeat the Pañcākṣarī mantra “Om Namaḥ Śivāya” with a restrained, humble mind.