Shloka 27

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

एवं स्मृत्वा हरिः प्राह ब्रह्मणः क्षुतसंभवम् विप्राणां नास्ति राजेन्द्र भयमेत्य महेश्वरम्

Transliteration

evaṃ smṛtvā hariḥ prāha brahmaṇaḥ kṣutasaṃbhavam viprāṇāṃ nāsti rājendra bhayametya maheśvaram

Translation

Mengingat demikian, Hari berkata: “Inilah bahaya yang lahir dari lapar Brahmā. Wahai raja agung, para brāhmaṇa tak perlu takut; berlindunglah pada Maheśvara.”

Word by Word

• एवं (evaṁ): thus

• स्मृत्वा (smṛtvā): having remembered

• हरिः (hariḥ): Hari (Viṣṇu)

• प्राह (prāha): said/spoke

• ब्रह्मणः (brahmaṇaḥ): of Brahmā

• क्षुत-सम्भवम् (kṣut-saṁbhavam): arisen from hunger

• विप्राणाम् (viprāṇām): of the Brahmanas

• नास्ति (nāsti): there is not

• राजेन्द्र (rājendra): O lord of kings

• भयम् (bhayam): fear

• एत्य (etya): having gone/going

• महेश्वरम् (maheśvaram): to Mahēśvara (Śiva)

Speaker

Suta Goswami (narrating an internal speech of Hari/Vishnu)

Characters & Entities

• Vishnu (Hari)
• Brahma
• Shiva (Maheshvara)
• Brahmanas (Vipras)
• King (Rajendra)

FAQs

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

It frames Maheshvara as the ultimate refuge who removes fear; Linga-worship is implied as approaching Shiva (Pati) for protection and grace when worldly causes (even Brahma’s condition) generate danger.

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

Shiva is indicated as Maheshvara—the sovereign Pati—whose presence dispels bhaya (fear) for those aligned with dharma, especially vipras; this points to Shiva’s anugraha (saving grace) overpowering pasha-born afflictions.

What ritualistic or Yogic practice is highlighted here?

The key practice is śaraṇāgati (taking refuge) in Maheshvara—an essential Pashupata-oriented attitude that supports Shiva-puja and inner surrender as the means to transcend fear and bondage.