Shloka 6
व्यासशौनकादिसंवादः | Vyāsa–Śaunaka and the Sages: Opening Dialogue of the Kailāsa-saṃhitā
तत्र स्नात्वा सुसन्तप्य देवादीनथ जाह्नवीम् । दृष्ट्वा स्नात्वा मुनीशास्ते विश्वेशं त्रिदशेश्वरम्
tatra snātvā susantapya devādīnatha jāhnavīm | dṛṣṭvā snātvā munīśāste viśveśaṃ tridaśeśvaram
そこで彼らは沐浴し、ついで熱心に苦行（タパス）を修し、神々さえ帰依するジャーフナヴィー河（ガンガー）を拝した。これを見て再び沐浴し、尊き牟尼たちは、万界の主にして三十三神の王たるヴィシュヴェーシャ—シヴァの御前へと進み出た。
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Viśvanātha
Sthala Purana: The sages purify themselves in Jāhnavī (Gaṅgā) and then approach Viśveśa/Viśvanātha at Kāśī, indicating the kṣetra where Śiva grants liberation and is worshipped as Lord of the worlds.
Significance: Gaṅgā-snāna and darśana of Viśvanātha are presented as a direct approach to Śiva as refuge even of the devas; the kṣetra is famed for mokṣa-prāpti and removal of pāśa (bondage).
FAQs
It presents the Shaiva pathway of purification (tīrtha-snān), discipline (tapas), and then direct turning toward Pati—Viśveśa Śiva—showing that outer sanctification culminates in inner God-oriented surrender.
By naming Viśveśa and Tridaśeśvara, the verse points to Saguna Śiva approachable through sacred places and forms of worship—commonly expressed in Kailāsa/Kāśī traditions as reverence to Śiva in a manifest, worship-worthy presence (often as a Liṅga).
A practical sequence is implied: bathe in a sacred river (or perform symbolic purification), undertake disciplined vrata/tapas, and then proceed to Śiva-darśana with mantra-japa (such as the Pañcākṣarī, “Om Namaḥ Śivāya”) and focused devotion.