Shloka 11

मेरुवर्णनम्—प्रमाण, दिग्विभाग, देवपुरी-विमान-निवासाः

Devanagari script

संलापालापकुशलैः सर्वाभरणभूषितैः स्तनभारविनम्रैश् च मदघूर्णितलोचनैः

Transliteration

saṃlāpālāpakuśalaiḥ sarvābharaṇabhūṣitaiḥ stanabhāravinamraiś ca madaghūrṇitalocanaiḥ

Translation

Sila’y bihasa sa kaakit-akit na usapan at mapaglarong pananalita, nababalutan ng lahat ng palamuti; nakayuko sa bigat ng dibdib, at ang mga mata’y umiikot sa indayog ng pagkalango—larawan ng pang-akit ng daigdig na nagtatali sa paśu (kaluluwa) sa pāśa (gapós), palayo sa kanlungan ni Pati, ang Panginoong Śiva.

Word by Word

• saṃlāpa: conversation

• ālāpa: playful talk/banter

• kuśalaiḥ: skilled/adept

• sarva: all

• ābharaṇa: ornaments/jewels

• bhūṣitaiḥ: adorned/decorated

• stana: breast

• bhāra: weight/burden

• vinamraiḥ: bent/stooping

• ca: and

• mada: intoxication/pride

• ghūrṇita: rolling/swaying

• locanaiḥ: with eyes

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It highlights the kind of sensory fascination that distracts the seeker; Linga-worship re-centers the paśu on Pati (Śiva), weakening pāśa (bondage) created by desire, pride, and intoxication.

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

By contrast: Shiva-tattva is the steady refuge beyond mada and moha; the verse paints worldly allure so the listener turns toward the changeless Pati revealed through the Linga.

What ritualistic or Yogic practice is highlighted here?

A takeaway aligned with Pāśupata discipline is indriya-nigraha (restraint of the senses) and vairāgya (dispassion), supported by regular Linga-pūjā and japa to loosen pāśa.