Shloka 14

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

अधश् च धर्मो देवेश ज्ञानं वैराग्यमेव च ऐश्वर्यमासनस्यास्य पादरूपेण सुव्रत

Transliteration

adhaś ca dharmo deveśa jñānaṃ vairāgyameva ca aiśvaryamāsanasyāsya pādarūpeṇa suvrata

Translation

ഹേ ദേവേശാ, താഴെ ധർമ്മം, ജ്ഞാനം, വൈരാഗ്യം, ഐശ്വര്യം—ഇവയാണ് ഈ പവിത്ര ആസനത്തിന്റെ പാദരൂപങ്ങൾ, ഹേ സുവ്രതാ.

Word by Word

• अधः: below

• च: and

• धर्मः: dharma (cosmic order/virtue)

• देवेश: O Lord of the gods

• ज्ञानम्: knowledge (jñāna)

• वैराग्यम्: dispassion (vairāgya)

• एव: indeed

• च: and

• ऐश्वर्यम्: lordly power/sovereignty (aiśvarya)

• आसनस्य: of the seat (āsana)

• अस्य: of this

• पादरूपेण: in the form of feet/supports

• सुव्रत: O noble-vowed one

Speaker

Suta Goswami (narrating the Purana’s teaching sequence, with internal address to Devesha/Shiva implied)

Characters & Entities

• Shiva

FAQs

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

It encodes the puja-symbolism that Shiva’s āsana (seat of worship) rests on four supports—dharma, jñāna, vairāgya, and aiśvarya—teaching that true Linga-puja must be grounded in ethical order, right knowledge, dispassion, and divinely-aligned mastery.

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

Shiva is implied as Pati (the Lord) whose presence is approached through the stabilizing foundations that liberate the paśu (bound soul) from pāśa (bondage): dharma purifies conduct, jñāna reveals reality, vairāgya loosens attachment, and aiśvarya signifies spiritual sovereignty rather than mere worldly power.

What ritualistic or Yogic practice is highlighted here?

It highlights the inner discipline behind Shiva-puja and Pāśupata-oriented sādhanā: establishing one’s ‘seat’ in dharma, cultivating jñāna, practicing vairāgya, and maturing into aiśvarya as steadiness and mastery in worship and yoga.