Shloka 6
व्यासशौनकादिसंवादः | Vyāsa–Śaunaka and the Sages: Opening Dialogue of the Kailāsa-saṃhitā
तत्र स्नात्वा सुसन्तप्य देवादीनथ जाह्नवीम् । दृष्ट्वा स्नात्वा मुनीशास्ते विश्वेशं त्रिदशेश्वरम्
tatra snātvā susantapya devādīnatha jāhnavīm | dṛṣṭvā snātvā munīśāste viśveśaṃ tridaśeśvaram
Dort, nachdem sie gebadet und dann inbrünstige Askese geübt hatten, erblickten die Weisen den Fluss Jāhnavī (Gaṅgā), Zuflucht selbst für die Götter. Nachdem sie sie gesehen hatten, badeten sie erneut und traten, jene erhabenen Munis, zu Viśveśa—Śiva, dem Herrn der Welten und dem Gebieter der dreiunddreißig Götter.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Viśvanātha
Sthala Purana: The sages purify themselves in Jāhnavī (Gaṅgā) and then approach Viśveśa/Viśvanātha at Kāśī, indicating the kṣetra where Śiva grants liberation and is worshipped as Lord of the worlds.
Significance: Gaṅgā-snāna and darśana of Viśvanātha are presented as a direct approach to Śiva as refuge even of the devas; the kṣetra is famed for mokṣa-prāpti and removal of pāśa (bondage).
FAQs
It presents the Shaiva pathway of purification (tīrtha-snān), discipline (tapas), and then direct turning toward Pati—Viśveśa Śiva—showing that outer sanctification culminates in inner God-oriented surrender.
By naming Viśveśa and Tridaśeśvara, the verse points to Saguna Śiva approachable through sacred places and forms of worship—commonly expressed in Kailāsa/Kāśī traditions as reverence to Śiva in a manifest, worship-worthy presence (often as a Liṅga).
A practical sequence is implied: bathe in a sacred river (or perform symbolic purification), undertake disciplined vrata/tapas, and then proceed to Śiva-darśana with mantra-japa (such as the Pañcākṣarī, “Om Namaḥ Śivāya”) and focused devotion.