Shloka 47

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

अभवत्कुण्ठिताग्रं हि विष्णोश्चक्रं सुदर्शनम् प्रभावाद्धि दधीचस्य क्षुपस्यैव हि संनिधौ

Transliteration

abhavatkuṇṭhitāgraṃ hi viṣṇoścakraṃ sudarśanam prabhāvāddhi dadhīcasya kṣupasyaiva hi saṃnidhau

Translation

ദധീചിയുടെ മഹാതേജസ്സിന്റെ പ്രഭാവത്താൽ വിഷ്ണുവിന്റെ സുദർശനചക്രത്തിന്റെ അഗ്രം മങ്ങിയതായി; മുള്ളിച്ചെടിയുടെ സാന്നിധ്യത്തിൽ വാൾ മങ്ങുന്നതുപോലെ।

Word by Word

• abhavat: became

• kuṇṭhita-agram: with blunted/dulled tip or edge

• hi: indeed

• viṣṇoḥ: of Viṣṇu

• cakram: discus

• sudarśanam: named Sudarśana

• prabhāvāt: due to the power/radiance

• hi: indeed

• dadhīcasya: of Dadhīci

• kṣupasya: of a shrub/bush (thorny plant)

• iva: as if

• hi: indeed

• saṃnidhau: in the presence/nearby

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Vishnu
• Dadhichi

FAQs

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

It underscores a core Shaiva principle echoed in Linga worship: inner purity, tapas, and consecrated presence generate tejas that exceeds external power. Linga-puja is thus not mere ritual display but the cultivation of sanctity that dissolves obstacles (pasha).

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

Though Shiva is not named, the verse reflects Shiva-tattva indirectly: the supremacy of spiritual consciousness (tejas born of tapas) over weaponry and force. In Shaiva Siddhanta terms, Pati’s grace empowers dharma and ascetic discipline so that bondage (pasha) is weakened, just as the discus is blunted.

What ritualistic or Yogic practice is highlighted here?

Tapas (austerity) and brahmacarya-like restraint are highlighted as yogic means to accumulate tejas. This aligns with Pashupata Yoga’s emphasis on disciplined practice that transforms the pashu (soul) and loosens pasha (bondage) through inner power rather than outward aggression.