Shloka 44

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

<स्तोर्य् ओफ़् सुदर्शन> सुदर्शनेन मुनिना कालमृत्युरपि स्वयम् पुरा भूमौ द्विजाग्र्येण जितो ह्यतिथिपूजया

Transliteration

<story of Sudarśana> sudarśanena muninā kālamṛtyurapi svayam purā bhūmau dvijāgryeṇa jito hyatithipūjayā

Translation

పూర్వకాలంలో భూమిపై ద్విజశ్రేష్ఠ ముని సుదర్శనుడు అతిథి-పూజ భక్తితో స్వయంగా కాలమృత్యువునూ జయించాడు।

Word by Word

• सुदर्शनेन: by (the sage) Sudarśana

• मुनिना: by the muni/sage

• कालमृत्युरपि: even Kāla (Time) and Mṛtyu (Death)

• स्वयम्: itself/in person

• पुरा: formerly

• भूमौ: on earth

• द्विजाग्र्येण: by the foremost of the twice-born (brāhmaṇa)

• जितः: conquered/overcome

• हि: indeed

• अतिथिपूजया: by honoring/worshiping the guest (atithi)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Kala (Time)
• Mrityu (Death)
• Sudarshana (sage)

FAQs

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

It teaches that Shaiva life is not only temple-ritual but also dharma: honoring the atithi is a form of Shiva-seva that generates punya, reduces karmic bondage (pāśa), and supports the inner fitness required for Linga-puja to bear fruit.

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

By showing that Death (kāla-mṛtyu) can be ‘conquered’ through dharma, it implies Shiva as Pati beyond time—whose grace is approached when the paśu practices purity, compassion, and reverence; liberation is ultimately transcendence over time-bound fear.

What ritualistic or Yogic practice is highlighted here?

Atithi-puja (hospitality as worship)—a dharmic discipline aligned with Shaiva purification, supporting Pashupata-oriented restraint and service (seva) as preparatory limbs for higher worship and yoga.