Shloka 60

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

सुरतान्तस्तु विप्रेन्द्र संतुष्टो ऽहं द्विजोत्तम सुदर्शनस्ततः प्राह सुप्रहृष्टो द्विजोत्तमः

Transliteration

suratāntastu viprendra saṃtuṣṭo 'haṃ dvijottama sudarśanastataḥ prāha suprahṛṣṭo dvijottamaḥ

Translation

Sau khi cuộc giao hợp đã hoàn tất, Sudarśana vô cùng hoan hỷ nói: “Ôi bậc tối thượng trong hàng Bà-la-môn, ôi bậc ưu tú của hàng nhị sinh, ta đã hoàn toàn mãn nguyện.”

Word by Word

• suratāntaḥ: the end/completion of amorous union

• tu: indeed/then

• viprendra: O lord among Brahmins

• saṃtuṣṭaḥ: satisfied/content

• aham: I

• dvijottama: O best of the twice-born

• sudarśanaḥ: (one named) Sudarśana

• tataḥ: then/thereupon

• prāha: said/spoke

• suprahṛṣṭaḥ: greatly delighted

• dvijottamaḥ: the best Brahmin (epithet, reiterative).

Speaker

Sudarshana (as quoted within Suta’s narration)

Characters & Entities

• Sudarshana

FAQs

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

This verse functions as a narrative transition showing the completion of an episode and the speaker’s declared contentment; it indirectly supports Shaiva ethics by emphasizing saṃtoṣa (contentment), a disposition conducive to disciplined Shiva-puja and steadiness in Pashupata-oriented practice.

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

Shiva-tattva is not described directly here; however, the Purana’s Shaiva frame treats true satisfaction as arising from dharmic alignment that ultimately leads the pashu (individual soul) toward Pati (Shiva), beyond pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga technique is stated in this line; the takeaway is the inner marker of saṃtuṣṭi (contentment), which in Shaiva sadhana is a supportive bhava for mantra, vrata, and linga-seva.