दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः
वने तं पुरुषं दृष्ट्वा विकृतं नीललोहितम् स्त्रियः पतिव्रताश्चापि तमेवान्वयुरादरात्
vane taṃ puruṣaṃ dṛṣṭvā vikṛtaṃ nīlalohitam striyaḥ pativratāścāpi tamevānvayurādarāt
Sa gubat, nang makita ang pambihirang Persona—si Nīlalohita na may anyong nakapanghihilakbot at kahanga-hanga—ang mga babae, maging ang mga asawang tapat, ay sumunod sa Kanya lamang nang may paggalang at masidhing pananabik.
Suta Goswami (narrating to the sages of Naimisharanya)
It highlights the magnetic authority of Śiva (Pati) as Nīlalohita—devotees are drawn toward him with ādara (reverence), a key inner disposition that supports Linga-pūjā as more than ritual: a movement of the pashu (soul) toward the Lord.
Śiva-tattva is shown as transcendent yet personally manifest: an extraordinary, awe-inspiring form (vikṛta) that compels devotion. As Pati, he stands beyond ordinary social and mental limits, and his presence awakens spontaneous reverence.
The verse emphasizes bhakti-yukta anugamana—single-minded following of the Lord with reverence—which aligns with Pāśupata orientation: turning the pashu away from pasha (bondage) by fixing attention on Pati through darśana and devotion.