Shloka 33

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

आस्थाय रूपं विप्रस्य भगवान् भक्तवत्सलः दधीचमाह ब्रह्मर्षिम् अभिवन्द्य जगद्गुरुः

Transliteration

āsthāya rūpaṃ viprasya bhagavān bhaktavatsalaḥ dadhīcamāha brahmarṣim abhivandya jagadguruḥ

Translation

ພຣະຜູ້ມີພຣະພອນ—ຜູ້ເມດຕາຕໍ່ຜູ້ພັກຕິ—ໄດ້ຮັບຮູບເປັນພຣາຫມັນ ແລ້ວກ່າວຕໍ່ ດະທີຈິ ຜູ້ເປັນພຣະຣິຊິແຫ່ງພຣະພຣະມາ; ແລະພຣະຄູຂອງໂລກ ໄດ້ກ້ອມກາບດ້ວຍຄວາມເຄົາລົບ ແລ້ວຈຶ່ງເວົ້າ.

Word by Word

• आस्थाय: having assumed

• रूपम्: a form

• विप्रस्य: of a brahmin (priestly sage)

• भगवान्: the Blessed Lord (Pati, the Supreme)

• भक्तवत्सलः: affectionate/protective toward devotees

• दधीचम्: to Dadhīci

• आह: said/spoke

• ब्रह्मर्षिम्: the brahmarṣi (seer established in Brahman)

• अभिवन्द्य: having saluted/bowed to

• जगद्गुरुः: the Teacher of the world (Śiva as Sadguru)

Speaker

Suta Goswami (narrating); within the episode, Shiva (as jagadguru) speaks to Dadhichi

Characters & Entities

• Shiva
• Dadhichi

FAQs

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

It presents Śiva as Jagadguru and bhakta-vatsala—showing that true Linga-upāsanā is grounded in humility, reverence, and the Lord’s grace toward devoted worshippers.

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

Śiva-tattva is shown as both transcendent teacher (Jagadguru/Pati) and immanent protector of devotees, freely assuming forms to uplift the bound soul (paśu) from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

The verse highlights the guru-principle and vinaya (reverent salutations) as foundational to Pāśupata-oriented practice—approaching the Lord through devotion, discipline, and guidance.