Shloka 50

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

तस्यास्तद्वचनं श्रुत्वा पुनः प्राह सुदर्शनः देयं सर्वं शिवायार्ये शिव एवातिथिः स्वयम्

Transliteration

tasyāstadvacanaṃ śrutvā punaḥ prāha sudarśanaḥ deyaṃ sarvaṃ śivāyārye śiva evātithiḥ svayam

Translation

Nghe lời nàng, Sudarśana lại nói: “Thưa phu nhân cao quý, hãy dâng hiến mọi sự lên Śiva; vì chính Śiva đích thân là vị khách (atithi) hiện đến.”

Word by Word

• तस्याः (tasyāḥ): of her

• तद्वचनम् (tad-vacanam): those words/speech

• श्रुत्वा (śrutvā): having heard

• पुनः (punaḥ): again

• प्राह (prāha): said/spoke

• सुदर्शनः (sudarśanaḥ): Sudarśana

• देयम् (deyam): to be given/should be offered

• सर्वम् (sarvam): everything

• शिवाय (śivāya): to Śiva

• आर्ये (ārye): O noble lady

• शिवः (śivaḥ): Śiva

• एव (eva): indeed

• अतिथिः (atithiḥ): guest

• स्वयम् (svayam): Himself/in person

Speaker

Suta Goswami (narrating); within the story: Sudarshana

Characters & Entities

• Shiva
• Sudarshana

FAQs

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

It frames all giving (dāna) and hospitality (atithi-sevā) as direct Śiva-pūjā—treating the guest as Śiva and offering without reserve, which is a key devotional attitude behind Linga worship.

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

Śiva is presented as immediately present and accessible—‘Śiva Himself is the guest’—highlighting Pati as immanent in sacred encounters, receiving offerings through dharmic action.

What ritualistic or Yogic practice is highlighted here?

Atithi-sevā as a form of Śaiva dāna and pūjā: offering one’s resources and intention to Śiva, a practical discipline that loosens pāśa (bondage) for the paśu (individual soul) by orienting action toward Pati.