Shloka 54

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

सम्पूजितस्तया तां तु प्राह धर्मो द्विजः स्वयम् भद्रे कुतः पतिर्धीमांस् तव भर्ता सुदर्शनः

Transliteration

sampūjitastayā tāṃ tu prāha dharmo dvijaḥ svayam bhadre kutaḥ patirdhīmāṃs tava bhartā sudarśanaḥ

Translation

她如法恭敬供养之后，法（Dharma）亲自化现为婆罗门，对那位贤淑的夫人说道：“噢，吉祥者，你的夫君——智慧而端严的主宰苏达尔沙那（Sudarśana）——从何处而来？”

Word by Word

• सम्पूजितः: duly worshipped/received with honor

• तया: by her

• ताम् तु: to her then

• प्राह: said/spoke

• धर्मः: Dharma (the personified Lord of righteousness)

• द्विजः: brahmin (twice-born)

• स्वयम्: himself

• भद्रे: O auspicious lady

• कुतः: from where/whence

• पतिः: husband/lord

• धीमांस्: wise, discerning

• तव: your

• भर्ता: husband, supporter

• सुदर्शनः: Sudarśana (proper name

Speaker

Dharma (personified), in the guise of a brahmin (dvija)

Characters & Entities

• Dharma
• Sudarshana

FAQs

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

The verse frames Dharma as a living principle that questions and verifies conduct; in Linga-oriented Shaiva life, puja is not only ritual but must be aligned with dharma—purity, hospitality, and truthful living—so the devotee (pashu) becomes fit for Pati’s grace.

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

While Shiva is not named here, the Shaiva Siddhanta lens reads Dharma as an expression of the cosmic order upheld by Pati; the narrative shows that auspiciousness (bhadra) and right discernment (dhī) are signs of alignment with the Lord’s governance over pasha (bondage) through righteous action.

What ritualistic or Yogic practice is highlighted here?

Hospitality and honoring a worthy guest (atithi-satkara) is highlighted—treated as a dharmic limb that supports puja and inner discipline; it functions as a preparatory purification that steadies the mind for Shaiva worship and Pashupata-oriented self-restraint.