Shloka 36

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

भवान् विप्रस्य रूपेण आगतो ऽसि जनार्दन भूतं भविष्यं देवेश वर्तमानं जनार्दन

Transliteration

bhavān viprasya rūpeṇa āgato 'si janārdana bhūtaṃ bhaviṣyaṃ deveśa vartamānaṃ janārdana

Translation

Oh Janārdana, has venido aquí con la forma de un brāhmaṇa. Oh Señor de los devas, oh Janārdana: conoces el pasado, el futuro y el presente.

Word by Word

• bhavān: you

• viprasya: of a brāhmaṇa/sage

• rūpeṇa: in the form

• āgataḥ asi: have come

• janārdana: O Janārdana (protector/chastiser of people, epithet of the Lord)

• bhūtam: the past/what has been

• bhaviṣyam: the future/what will be

• deveśa: O Lord of the gods

• vartamānam: the present/what is occurring

Speaker

A Deva or Rishi addressing Janardana within Suta’s narration

Characters & Entities

• Vishnu (Janardana)

FAQs

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

It establishes divine omniscience and compassionate intervention: the Lord can assume a human (brāhmaṇa) form to guide devotees toward right worship and dharma, which in the Linga Purana culminates in recognizing Pati (Shiva) as the liberator of pashus.

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

Though addressed to Janārdana, the verse highlights a key Shaiva Siddhanta marker of Pati-tattva—tri-kāla-jñatva (knowledge of past, present, future). In the Linga Purana’s theology, such sovereignty ultimately belongs to the Supreme Lord who removes pāśa (bondage) and directs the soul toward liberation.

What ritualistic or Yogic practice is highlighted here?

No specific rite is named, but the implication supports guru-upadeśa and śāstra-guided practice: the Lord appears as a brāhmaṇa-teacher, aligning with the Purana’s emphasis on disciplined observance (pujā-vidhi) and Pāśupata-oriented restraint leading the pashu away from pāśa.