Shloka 25

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

जेतुमिच्छामि तं विप्रं दधीचं जगदीश्वर यथा हितं तथा कर्तुं त्वमर्हसि जनार्दन

Transliteration

jetumicchāmi taṃ vipraṃ dadhīcaṃ jagadīśvara yathā hitaṃ tathā kartuṃ tvamarhasi janārdana

Translation

ข้าแต่พระเจ้าแห่งโลก ข้าปรารถนาจะเอาชนะพราหมณ์ทธีจินั้น ข้าแต่พระชนารทนะ มีเพียงพระองค์เท่านั้นที่ทรงสมควรกระทำในทางที่เป็นประโยชน์แท้จริงแก่ระเบียบแห่งจักรวาล

Word by Word

• jetum: to conquer/overcome

• icchāmi: I desire

• tam: that

• vipram: brahmin, sage

• dadhīcam: Dadhichi

• jagad-īśvara: Lord of the world

• yathā: as/whatever

• hitam: beneficial, conducive to dharma

• tathā: in that way

• kartum: to do, to accomplish

• tvam: you

• arhasi: are fit/ought

• janārdana: Janardana (Vishnu, protector of beings)

Speaker

Indra (in an internal dialogue reported by Suta)

Characters & Entities

• Dadhichi
• Janardana (Vishnu)

FAQs

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

It frames “hita” (true welfare) as the governing principle behind divine action; in Linga Purana theology, such welfare ultimately serves Pati (Śiva)–aligned dharma, for which worship and installation of the Linga become stabilizing supports for the worlds.

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

Though addressed to Janārdana, the verse highlights jagad-īśvaratva (lordship over the cosmos) and loka-hita (world-welfare), qualities that Shaiva Siddhanta attributes supremely to Pati—Śiva—who orchestrates outcomes that loosen pasha (bondage) and protect dharma.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is the primacy of dharma-guided intention (hita-saṅkalpa), which in Pāśupata-oriented practice underlies both worship (puja) and disciplined action aimed at reducing pasha and aligning the pashu with Pati.