Shloka 76

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

इत्युक्त्वा स्वोटजं विप्रः प्रविवेश महाद्युतिः दधीचमभिवन्द्यैव जगाम स्वं नृपः क्षयम्

Transliteration

ityuktvā svoṭajaṃ vipraḥ praviveśa mahādyutiḥ dadhīcamabhivandyaiva jagāma svaṃ nṛpaḥ kṣayam

Translation

Thus having spoken, the brahmin of great radiance entered his own hermitage. And the king, after bowing to Dadhīci, departed to his abode, accepting the destined end of his embodied state.

Word by Word

• iti: thus

• uktvā: having said

• sva-uṭajam: his own hut/hermitage

• vipraḥ: the brahmin sage

• praviveśa: entered

• mahā-dyutiḥ: of great splendor

• dadhīcam: to Dadhīci

• abhivandya: having saluted/bowed to

• eva: indeed

• jagāma: went

• svam: his own

• nṛpaḥ: king

• kṣayam: dissolution/decay/end (of the body-life)

Speaker

Suta Goswami (narrating the Purana to the sages, reporting the episode)

Characters & Entities

• Dadhichi
• King (Nṛpa)
• Brahmin sage (Vipra)

FAQs

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

It frames the puranic ethic behind Linga-upāsanā: honoring the realized sage and accepting impermanence (kṣaya) of the body, turning the mind of the pashu away from bondage (pāśa) toward Pati—Śiva—through humility and right conduct.

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

Though Śiva is not named here, the verse underscores a Shaiva Siddhānta premise: all embodied conditions move toward kṣaya, while liberation lies in aligning with the timeless Pati. The king’s departure after venerating Dadhīci hints that grace and right knowledge (mediated by sages devoted to Śiva) orient the soul beyond decay.

What ritualistic or Yogic practice is highlighted here?

The practice implied is guru-vandana and satpuruṣa-sevā—reverence to a realized sage—which supports Pāśupata-oriented discipline by cultivating humility, detachment, and readiness for Śiva-anugraha (divine grace).