Shloka 58

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

ततो विस्मयनार्थाय विश्वमूर्तिरभूद्धरिः तस्य देहे हरेः साक्षाद् अपश्यद्द्विजसत्तमः

Transliteration

tato vismayanārthāya viśvamūrtirabhūddhariḥ tasya dehe hareḥ sākṣād apaśyaddvijasattamaḥ

Translation

Then, to awaken astonishment and spiritual discernment, Hari assumed the Universal Form (Viśvamūrti). Within the very body of Hari, the foremost of the twice-born beheld it with his own eyes—an epiphany pointing to the one Pati (Lord) who pervades all forms while remaining beyond pāśa, the bonds of bondage.

Word by Word

• tataḥ: then

• vismayanārthāya: for the purpose of causing wonder/amazement

• viśva-mūrtiḥ: the universal/cosmic form

• abhūt: became/manifested

• hariḥ: Hari (Vishnu)

• tasya: of him/that

• dehe: in the body

• hareḥ: of Hari

• sākṣāt: directly, manifestly

• apaśyat: saw

• dvija-sattamaḥ: the best of the twice-born (excellent Brahmin sage)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Hari
• Dvija (sage)

FAQs

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

By showing the viśvamūrti (all-pervading form), the text prepares the mind for Linga-upāsanā: the Linga signifies the formless Pati who pervades every form, so worship shifts from outer appearance to the all-indwelling Lord.

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

Though Hari is named, the theological thrust aligns with Shaiva Siddhānta: the Supreme Pati is immanent in all bodies and worlds yet transcends pāśa (bondage). The ‘direct seeing’ hints at tattva-darśana—recognizing the One Lord beyond sectarian limitation.

What ritualistic or Yogic practice is highlighted here?

It emphasizes sākṣāt-darśana through contemplative absorption: moving from vismaya (awe) to steady inner vision—an orientation compatible with Pāśupata Yoga where the pashu’s awareness turns inward to the all-pervading Lord.