Shloka 73

वंशानुवर्णनम् — सात्वतवंशः, स्यमन्तक-प्रसङ्गः, कृष्णावतारः, शिवप्रसादः (पाशुपतयोगः)

Devanagari script

सो ऽथ नारायणः कृष्णः शङ्खचक्रगदाधरः व्याघ्रपादस्य च मुनेर् गत्वा चैवाश्रमोत्तमम्

Transliteration

so 'tha nārāyaṇaḥ kṛṣṇaḥ śaṅkhacakragadādharaḥ vyāghrapādasya ca muner gatvā caivāśramottamam

Translation

അപ്പോൾ നാരായണസ്വരൂപനായ കൃഷ്ണൻ—ശംഖചക്രഗദാധാരി—മുനി വ്യാഘ്രപാദന്റെ ഉത്തമാശ്രമത്തിലേക്ക് പോയി।

Word by Word

• saḥ: he

• atha: then

• nārāyaṇaḥ: Lord Nārāyaṇa (Viṣṇu)

• kṛṣṇaḥ: the dark-complexioned one

• śaṅkha-cakra-gadā-dharaḥ: bearer of conch, discus, and mace

• vyāghra-pādasya: of Vyāghrapāda

• ca: and

• muneḥ: of the sage

• gatvā: having gone

• ca eva: indeed

• āśrama-uttamam: the best/excellent hermitage

Speaker

Suta Goswami

Characters & Entities

• Narayana (Vishnu)
• Krishna
• Vyaghrapada

FAQs

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

It frames a sacred encounter: Viṣṇu (Nārāyaṇa) approaches a revered rishi’s āśrama, a common Purāṇic setup for receiving or confirming Śaiva teaching—often culminating in Linga-pratiṣṭhā or praise of Pati (Śiva) as the liberator of the paśu (soul).

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

Indirectly, it supports Śiva-tattva through harmony: the Supreme Lord’s devotees and sages become meeting-points where Hari’s approach signals reverence for Śiva’s domain—hinting at the non-contradiction of Pati (Śiva) with other divine forms in the Purāṇic revelation.

What ritualistic or Yogic practice is highlighted here?

The verse highlights āśrama-saṅga (approaching a realized sage) as the doorway to upadeśa—typically leading to Śiva-pūjā, Linga-upāsanā, and disciplines aligned with Pāśupata-oriented detachment from pāśa (bondage).