Shloka 29

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

श्रीवत्सलक्षणं देवं प्रसन्नास्यं जनार्दनम् रमामृदुकराम्भोजस्पर्शरक्तपदाम्बुजम्

Transliteration

śrīvatsalakṣaṇaṃ devaṃ prasannāsyaṃ janārdanam ramāmṛdukarāmbhojasparśaraktapadāmbujam

Translation

Aku merenungi Janārdana, Deva yang bercahaya bertanda Śrīvatsa, berwajah tenang dan berkenan—teratai kaki-Nya kemerah-merahan oleh sentuhan lembut tangan Ramā yang laksana teratai.

Word by Word

• śrīvatsa-lakṣaṇam: bearing the Śrīvatsa mark

• devam: the shining Lord

• prasanna-āsyam: with a calm, pleased face

• janārdanam: Janārdana (Vishnu, protector of beings)

• ramā: Ramā (Lakṣmī)

• mṛdu: gentle, tender

• kara: hand

• ambhoja: lotus

• sparśa: touch

• rakta: reddened, rosy

• pada-ambujam: lotus-feet

Speaker

Suta Goswami (narrating a devotional/dhyāna verse embedded in the Purāṇic discourse)

Characters & Entities

• Vishnu
• Lakshmi (Rama)

FAQs

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

Though it praises Janārdana, it supports the Linga Purāṇa’s Shaiva frame where devotion to Hari is harmonized with devotion to Pati (Śiva); such dhyāna steadies the pashu (soul) and prepares it for Śiva-oriented worship that cuts pasha (bondage).

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

By presenting a serene, auspicious divine form worthy of meditation, the verse reflects the Siddhāntic principle that Pati is approached through focused dhyāna and grace; the Purāṇa often uses Hari-stuti to emphasize the non-contradiction and inner unity of supreme divinity.

What ritualistic or Yogic practice is highlighted here?

Dhyāna (iconic meditation): fixing the mind on auspicious marks (Śrīvatsa), a tranquil face, and lotus-feet—an inner practice that complements external pūjā and aligns with Pāśupata-style discipline of attention and devotion.