Shloka 58
क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं
ततो विस्मयनार्थाय विश्वमूर्तिरभूद्धरिः तस्य देहे हरेः साक्षाद् अपश्यद्द्विजसत्तमः
tato vismayanārthāya viśvamūrtirabhūddhariḥ tasya dehe hareḥ sākṣād apaśyaddvijasattamaḥ
Entonces, para suscitar asombro y discernimiento espiritual, Hari asumió la Forma Universal (Viśvamūrti). Y en el propio cuerpo de Hari, el más excelso de los dos veces nacidos lo contempló con sus propios ojos: una epifanía que señala al único Pati (Señor), que penetra todas las formas y, aun así, permanece más allá del pāśa, de toda atadura.
Suta Goswami (narrating to the sages of Naimisharanya)
FAQs
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.
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.
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.