Shloka 46

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

ततस्तस्य मुनेः श्रुत्वा वचनं कुपितो हरिः चक्रमुद्यम्य भगवान् दिधक्षुर्मुनिसत्तमम्

Transliteration

tatastasya muneḥ śrutvā vacanaṃ kupito hariḥ cakramudyamya bhagavān didhakṣurmunisattamam

Translation

ແລ້ວເມື່ອພຣະຫຣິ (ວິສນຸ) ໄດ້ຍິນຄໍາຂອງມຸນີນັ້ນ ກໍເກີດໂກດ; ພຣະອົງຊູຈັກຣາຂຶ້ນ ປາດຖະນາຈະເຜົາມຸນີຜູ້ປະເສີດ. ແຕ່ຄວາມໂກດນີ້ເປັນຄໍາເຕືອນວ່າ ແມ່ນແຕ່ອໍານາດເທວະກໍຕ້ອງເຄື່ອນໄຫວຢູ່ໃນທໍາ, ເພາະພະປະຕິ (ພຣະສິວະ) ເປັນຜູ້ປົກຄອງສຸດທ້າຍແຫ່ງການກະທໍາທັງປວງ।

Word by Word

• ततः: then

• तस्य: of that

• मुनेः: of the sage

• श्रुत्वा: having heard

• वचनम्: the statement/words

• कुपितः: enraged

• हरिः: Hari (Vishnu)

• चक्रम्: the discus (Sudarshana)

• उद्यम्य: having raised/brandished

• भगवान्: the Blessed Lord

• दिधक्षुः: wishing to burn/consume

• मुनिसत्तमम्: the best among sages

Speaker

Suta Goswami (narrating the episode to the sages of Naimisharanya)

Characters & Entities

• Vishnu (Hari)
• Sudarshana Chakra
• Sage (Muni)

FAQs

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

It frames divine power as subordinate to dharma and ultimately to Pati (Shiva), reinforcing that Linga-worship aligns the pashu (soul) away from wrathful impulse (pāśa) toward disciplined reverence.

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

By implication, it contrasts transient divine anger with the higher governance of Pati—Shiva-tattva as the supreme regulator beyond reactive passions, before whom even great devas must be restrained.

What ritualistic or Yogic practice is highlighted here?

A key Pāśupata-Yogic takeaway is krodha-nigraha (restraint of anger): the aspirant must dissolve pāśa (bondage) like rage and ego through discipline, devotion, and alignment with Pati.