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
ಅಲ್ಲಿ ಸ್ನಾನಮಾಡಿ ಕಠೋರ ತಪಸ್ಸು ನೆರವೇರಿಸಿ, ದೇವರಿಗೂ ಆಶ್ರಯವಾದ ಜಾಹ್ನವೀ (ಗಂಗೆ)ಯನ್ನು ಮುನಿಗಳು ದರ್ಶನಮಾಡಿದರು. ಅವಳನ್ನು ನೋಡಿ ಪುನಃ ಸ್ನಾನಮಾಡಿ, ಅವರು ವಿಶ್ವೇಶ—ತ್ರಿದಶಾಧಿಪತಿ, ಲೋಕೇಶ್ವರ ಶಿವನ ಬಳಿಗೆ ಹೋದರು.
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.