Shloka 62

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

प्रददौ चेप्सितं सर्वं तमाह च महाद्युतिः एषा न भुक्ता विप्रेन्द्र मनसापि सुशोभना

Transliteration

pradadau cepsitaṃ sarvaṃ tamāha ca mahādyutiḥ eṣā na bhuktā viprendra manasāpi suśobhanā

Translation

Matapos ipagkaloob ang lahat ng ninanais, sinabi ng maningning na iyon: “O pinakamahusay sa mga Brahmin, ang babaeng ito’y hindi pa nalalasap—kahit sa isip ay hindi man lamang nasalingan—dalisay at marilag.”

Word by Word

• pradadau: gave/granted

• ca: and

• īpsitam: desired/wished-for

• sarvam: all/everything

• tam: to him

• āha: said

• ca: and

• mahā-dyutiḥ: the greatly radiant one (a glorious personage)

• eṣā: this woman/she

• na: not

• bhuktā: enjoyed/used/possessed (sexually or as an object of enjoyment)

• vipra-indra: O chief among Brahmins

• manasā api: even by the mind/ even in thought

• su-śobhanā: very beautiful/auspiciously radiant

Speaker

Suta Goswami (narrating an internal dialogue; the 'mahādyutiḥ' speaks within the story)

Characters & Entities

• Suta
• Brahmin (viprendra)
• Mahadyuti (radiant figure)

FAQs

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

It emphasizes inner purity (manas-śuddhi) and ethical restraint—key prerequisites for Shaiva puja—showing that offerings and relationships must be free from exploitative intent, aligning the devotee (pashu) toward the Pati (Shiva).

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

Indirectly, it reflects Shiva-tattva as the standard of absolute purity and mastery over desire: even mental appropriation is treated as bondage (pāśa), implying liberation requires sanctified intention, not merely outward correctness.

What ritualistic or Yogic practice is highlighted here?

Mental discipline—restraint at the level of thought (manas)—a foundational yogic requirement that supports Pashupata-oriented practice by weakening desire-based pāśas before undertaking puja, vrata, or dana.