Shloka 16
दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
काश्चित्तदा तं विपिने तु दृष्ट्वा विप्राङ्गनाः स्रस्तनवांशुकं वा स्वान्स्वान्विचित्रान् वलयान्प्रविध्य मदान्विता बन्धुजनांश् च जग्मुः
kāścittadā taṃ vipine tu dṛṣṭvā viprāṅganāḥ srastanavāṃśukaṃ vā svānsvānvicitrān valayānpravidhya madānvitā bandhujanāṃś ca jagmuḥ
Pada saat itu, di rimba, setelah melihat-Nya—dengan kain yang longgar seakan melurut—sebahagian wanita Brahmana, mabuk oleh kama-mada dan moha, menanggalkan serta membuang gelang-gelang beraneka warna, lalu pergi kepada kaum kerabat mereka.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
It sets up Shiva’s līlā that humbles mere outer ritualism and exposes bondage (pāśa) through desire and delusion—preparing the mind for true devotion to Pati (Shiva) that Linga worship embodies.
Shiva appears as the hidden Pati who can assume any form to reveal truth: He is not bound by social markers, yet He compassionately orchestrates events to dissolve the pashu’s ego and attachments.
The implied practice is vairāgya and inner purification central to Pāśupata discipline—restraining kāma and recognizing māyā—so worship becomes inward surrender rather than external pride.