Shloka 2

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

कथं दारुवनं प्राप्तो भगवान्नीललोहितः विकृतं रूपमास्थाय चोर्ध्वरेता दिगम्बरः

Transliteration

kathaṃ dāruvanaṃ prāpto bhagavānnīlalohitaḥ vikṛtaṃ rūpamāsthāya cordhvaretā digambaraḥ

Translation

蒙福的尼罗罗希多（Nīlalohita）是如何来到达鲁瓦那森林的？他取一非常之相——为上行精力的苦行者（ūrdhva-retas），又为“披方向为衣”的裸形者（digambara）——以显示超越世缚之主宰帕提（Pati）的真义。

Word by Word

• कथम्: how?

• दारुवनम्: the forest of Dāruvana (pine/cedar-grove)

• प्राप्तः: reached/arrived

• भगवान्: the Blessed Lord

• नीललोहितः: Nīlalohita (the Blue-and-Red Lord, a form of Śiva)

• विकृतम्: altered/strange/unconventional

• रूपम्: form

• आस्थाय: having assumed

• च: and

• ऊर्ध्वरेता: one whose semen/creative power is sublimated upward (brahmacarya-yogic mastery)

• दिगम्बरः: sky-clad, naked, clothed by the quarters

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Nilalohita
• Daruvana

FAQs

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

It introduces Śiva’s Dāruvana līlā, where he appears beyond social and ritual conventions, preparing the ground for understanding that true Linga devotion is directed to Pati (Śiva) who transcends outer forms and purifies the devotee’s bondage (pāśa).

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

Śiva is shown as Bhagavān Nīlalohita—free, self-mastered, and beyond conventional identity—revealing the Lord as Pati who is not limited by worldly norms, yet uses them skillfully to awaken beings.

What ritualistic or Yogic practice is highlighted here?

The term ūrdhva-retas points to brahmacarya and sublimation of vital energy in Pāśupata-oriented yogic discipline—inner mastery supporting liberation of the paśu (soul) from pāśa (bondage).