क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं
शैलादिरुवाच ज्ञात्वा सो ऽपि दधीचस्य ह्य् अवध्यत्वं महात्मनः सस्मार च महेशस्य प्रभावमतुलं हरिः
śailādiruvāca jñātvā so 'pi dadhīcasya hy avadhyatvaṃ mahātmanaḥ sasmāra ca maheśasya prabhāvamatulaṃ hariḥ
Wika ni Śailādi: Nang maunawaan niyang ang dakilang si Dadhīci ay di-malalabag at di-masisira, si Hari (Viṣṇu) man ay nagunita ang di-matatawarang kamaharlikaan ni Maheśa—si Pati, ang Panginoong lampas sa lahat ng gapos—na sa Kanyang kapangyarihan lamang, ang pashu na nakatali ay makalalampas sa bawat wari’y “di-matatalo.”
Śailādi
It establishes that even when worldly powers appear ‘unassailable,’ liberation and true sovereignty rest in remembering Maheśa’s incomparable prabhāva—an inner act aligned with Linga-upāsanā, where the devotee turns from pasha-bound limits to Pati, the Supreme.
Shiva is implied as the unmatched source of prabhāva (sovereign efficacy), the Pati whose power surpasses all conditioned states; this frames Shiva-tattva as transcendent and uniquely capable of overriding the apparent absolutes of the manifested world.
Smaraṇa (remembrance) of Mahādeva is highlighted—an essential bhāva in Pāśupata-oriented sādhanā, where constant recollection of Pati weakens pasha (bondage) and steadies the pashu (soul) toward Shiva-centered realization.