Shloka 32

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

शैलादिरुवाच श्रुत्वा वाक्यं क्षुपः प्राह तथास्त्विति जनार्दनम् भगवानपि विप्रस्य दधीचस्याश्रमं ययौ

Transliteration

śailādiruvāca śrutvā vākyaṃ kṣupaḥ prāha tathāstviti janārdanam bhagavānapi viprasya dadhīcasyāśramaṃ yayau

Translation

Sinabi ni Śailādi: Nang marinig ang mga salita, sumagot si Kṣupa kay Janārdana, “Mangyari nawa.” Pagkaraan, ang Mapalad na Panginoon ay nagtungo rin sa ashram ng brahmin na si Dadhīci.

Word by Word

• शैलादिः: Śailādi (the narrator)

• उवाच: said

• श्रुत्वा: having heard

• वाक्यम्: the statement/words

• क्षुपः: Kṣupa (a named person in the dialogue)

• प्राह: said/replied

• तथास्तु: so be it/let it be so

• इति: thus

• जनार्दनम्: to Janārdana (Vishnu/Kṛṣṇa as ‘remover of afflictions’)

• भगवान्: the Blessed Lord

• अपि: also/indeed

• विप्रस्य: of the brahmin

• दधीचस्य: of Dadhīci

• आश्रमम्: hermitage

• ययौ: went

Speaker

Śailādi

Characters & Entities

• Janārdana (Vishnu)
• Dadhīci

FAQs

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

It frames a dharmic movement toward a rishi’s āśrama—an archetypal setting where Śiva-tattva is later clarified through tapas, mantra, and right instruction, preparing the ground for Linga-centered understanding.

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

Indirectly: by showing the Lord’s willing approach to a tapasvin’s hermitage, the verse echoes the Shaiva Siddhānta theme that Pati (the Lord) is accessible through dharma and purified intention, guiding pashus (souls) toward release from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

Āśrama-gamana (going to the sage’s hermitage) implies seeking tapas and instruction—an entry point to Pāśupata-aligned discipline where purification, vows, and mantra-oriented practice mature into devotion and insight.