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

قدیم زمانے میں زمین پر دوِجوں کے سردار مُنی سُدرشن نے مہمان کی پوجا کی عقیدت سے خود کال—موت کو بھی فتح کر لیا۔

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.