Shloka 31

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

तस्मात्समेत्य विप्रेन्द्रं सर्वयत्नेन भूपते करोमि यत्नं राजेन्द्र दधीचविजयाय ते

Transliteration

tasmātsametya viprendraṃ sarvayatnena bhūpate karomi yatnaṃ rājendra dadhīcavijayāya te

Translation

അതുകൊണ്ട്, ഹേ ഭൂപതേ! സർവ്വയത്നത്തോടും കൂടി ആ ശ്രേഷ്ഠ ബ്രാഹ്മണനെ സമീപിച്ച്, ഹേ രാജേന്ദ്രാ, ദധീചിയുടെ സഹായബലത്തോടെ നിന്റെ വിജയത്തിനായി ഞാൻ പരിശ്രമിക്കും।

Word by Word

• tasmāt: therefore

• sametya: having approached/meeting

• vipra-indram: the foremost among brahmins

• sarva-yatnena: with all effort/by every means

• bhūpate: O lord of the earth (king)

• karomi: I do/make

• yatnam: effort/endeavour

• rājendra: O best of kings

• dadhīca-vijayāya: for victory through Dadhīci (or for the victory concerning Dadhīci’s aid)

• te: for you/your

Speaker

Suta (narrating an internal courtly dialogue; the immediate speaker is a minister/ally addressing a king)

Characters & Entities

• Dadhichi

FAQs

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

It highlights that worldly victory is not merely political but dharmic—secured by approaching a tapasvin (like Dadhīci) whose spiritual power ultimately aligns the king’s action with Pati (Shiva) and sacred order.

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

Implicitly, it points to Pati as the unseen governor of outcomes: even a king (pashu, bound by pasha like ambition and fear) succeeds when action is redirected through dharma and the sanctifying force of realized sages—who function as conduits of Shiva’s ordinance.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds reliance on brahminical tapas and dharmic counsel—an applied form of spiritual discipline rather than a specific puja-vidhi, where ascetic power and right intention become the means to remove obstacles to righteous victory.