Shloka 61
क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं
विष्णुमाह जगन्नाथं जगन्मयमजं विभुम् अंभसाभ्युक्ष्य तं विष्णुं विश्वरूपं महामुनिः
viṣṇumāha jagannāthaṃ jaganmayamajaṃ vibhum aṃbhasābhyukṣya taṃ viṣṇuṃ viśvarūpaṃ mahāmuniḥ
Setelah memercikkan air suci, mahāmuni itu menyapa Viṣṇu—Tuhan alam semesta, yang meresapi segala dunia, tidak dilahirkan dan meliputi segalanya—Viṣṇu yang berwujud kosmik. Dalam pemahaman Śaiva, penghormatan kepada Viṣṇu ini berfungsi sebagai ritus keselarasan, menyiapkan batin paśu (jiwa terikat) untuk bhakti kepada Pati yang satu, Śiva, penguasa batin segala rupa.
Suta Goswami (outer narration; the verse reports a great sage addressing Vishnu)
FAQs
It shows a preparatory rite—sprinkling with water (aṃbhasābhyukṣaṇa)—and respectful invocation of Vishnu, aligning the worshipper’s mind toward purity and unity before approaching the supreme Pati, Shiva, in Linga-centric devotion.
Though Vishnu is explicitly praised as jagannātha and viśvarūpa, the Shaiva frame reads such universality as ultimately grounded in Shiva-tattva—the transcendent-immanent Pati who pervades and governs all deities and forms.
A simple purification practice is highlighted: ritual aspersion with water (abhyukṣaṇa), a common pūjā-vidhi step that supports inner śuddhi (purity) and steadiness—prerequisites for Pāśupata-oriented devotion and contemplation.