Shloka 13
दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
वनोटजद्वारगताश् च नार्यो विस्रस्तवस्त्राभरणा विचेष्टाः लब्ध्वा स्मितं तस्य मुखारविन्दाद् द्रुमालयस्थास् तम् अथान्वयुस्ताः
vanoṭajadvāragatāś ca nāryo visrastavastrābharaṇā viceṣṭāḥ labdhvā smitaṃ tasya mukhāravindād drumālayasthās tam athānvayustāḥ
E as mulheres, postadas às portas das cabanas da floresta—com vestes e adornos a escorregar, a compostura desfeita—tendo recebido apenas um sorriso do seu rosto semelhante ao lótus, aquelas que viviam entre as árvores então o seguiram.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
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.
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.
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).