Shloka 67

दारुवनलीला—नीललोहितपरीक्षा, ब्रह्मोपदेशः, अतिथिधर्मः, संन्यासक्रमः

Devanagari script

ब्राह्मणा ऊचुः नापेक्षितं महाभाग जीवितं विकृताः स्त्रियः दृष्टो ऽस्माभिर् महादेवो निन्दितो यस्त्वनिन्दितः

Transliteration

brāhmaṇā ūcuḥ nāpekṣitaṃ mahābhāga jīvitaṃ vikṛtāḥ striyaḥ dṛṣṭo 'smābhir mahādevo nindito yastvaninditaḥ

Translation

婆罗门们说道：“噢大福德者，我们已不再贪恋此生；我们的妇女已遭毁坏。我们目睹了不可思议之事——本无可讥的摩诃提婆（Mahādeva），竟被人诋毁。”

Word by Word

• brāhmaṇāḥ: the Brahmanas

• ūcuḥ: said

• na apekṣitam: not desired, not sought

• mahābhāga: O greatly fortunate one / O noble one

• jīvitam: life

• vikṛtāḥ: deformed, corrupted, ruined

• striyaḥ: women

• dṛṣṭaḥ: seen, witnessed

• asmābhiḥ: by us

• mahādevaḥ: Mahadeva (Shiva)

• ninditaḥ: reviled, censured

• yaḥ: who

• tu: indeed

• aninditaḥ: blameless, beyond censure

Speaker

Brahmanas (Brāhmaṇāḥ)

Characters & Entities

• Shiva
• Mahadeva

FAQs

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

It frames Mahadeva as “anindita” (beyond blame) and implies that disrespect toward Shiva is a grave aparādha; Linga worship is grounded in reverence for Pati, the faultless Lord who liberates the paśu from pāśa.

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

Shiva is presented as intrinsically blameless (aninditaḥ); any “blame” belongs to the limited perception of bound souls (paśu) under bondage (pāśa), not to the supreme Pati.

What ritualistic or Yogic practice is highlighted here?

The verse functions as a warning against Shiva-aparādha and supports a core Pāśupata/Shaiva discipline: purity of speech and mind, maintaining devotion and restraint as prerequisites for effective puja and inner worship.