Shloka 53

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

धर्मो द्विजोत्तमो भूत्वा जगामाथ मुनेर्गृहम् तं दृष्ट्वा चार्चयामास सार्घ्याद्यैरनघा द्विजम्

Transliteration

dharmo dvijottamo bhūtvā jagāmātha munergṛham taṃ dṛṣṭvā cārcayāmāsa sārghyādyairanaghā dvijam

Translation

धर्मो द्विजोत्तमो भूत्वा जगामाथ मुनेर्गृहम् । तं दृष्ट्वा चार्चयामास सार्घ्याद्यैरनघा द्विजम् ॥

Word by Word

• धर्मः: Dharma (the cosmic moral order, personified)

• द्विजोत्तमः: the best of the twice-born (an eminent brāhmaṇa)

• भूत्वा: having become/assuming (a form)

• जगाम: went

• अथ: then

• मुनेः: of the sage

• गृहम्: house/hermitage

• तम्: him

• दृष्ट्वा: having seen

• च: and

• अर्चयामास: worshipped/honored

• स-अर्घ्य-आद्यैः: with (offerings) beginning with arghya (water of respect)

• अनघा: O blameless one (vocative, addressing the listener)

• द्विजम्: the twice-born (brāhmaṇa guest).

Speaker

Suta Goswami (outer narration, describing the episode)

Characters & Entities

• Dharma
• Muni (Sage)
• Dvija (Brahmana guest)

FAQs

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

It establishes dharmic atithi-satkara (honoring a worthy guest with arghya and related offerings) as a foundational purity-practice that supports Shiva-puja; right conduct (dharma) becomes a preparatory “adhikara” for Linga worship and the reception of grace.

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

Indirectly: by showing Dharma personified and honored, the text signals that alignment with cosmic order is not separate from approaching Pati (Shiva). In Shaiva Siddhanta framing, dharmic discipline refines the pashu (soul) and loosens pasha (bondage), making the soul fit for Shiva’s anugraha.

What ritualistic or Yogic practice is highlighted here?

Atithi-puja through arghya and customary reception-offerings—an external puja-vidhi that parallels inner yogic discipline (niyama/śauca), supporting a Pashupata-oriented life of purity, reverence, and right relationship.