Shloka 3

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

प्रददौ दर्शनं तस्मै दिव्यं वै गरुडध्वजः दिव्येन दर्शनेनैव दृष्ट्वा देवं जनार्दनम्

Transliteration

pradadau darśanaṃ tasmai divyaṃ vai garuḍadhvajaḥ divyena darśanenaiva dṛṣṭvā devaṃ janārdanam

Translation

Đấng mang cờ Garuḍa (Viṣṇu) đã ban cho người ấy “divya-darśana” — thị kiến thần diệu; và chính nhờ thị kiến ấy, người ấy được chiêm bái Thần Janārdana.

Word by Word

• प्रददौ: granted/gave

• दर्शनम्: vision, audience, sacred sight

• तस्मै: to him

• दिव्यम्: divine, supra-sensory

• वै: indeed, truly

• गरुडध्वजः: the One whose banner is Garuḍa (Viṣṇu)

• दिव्येन: by the divine (instrument/means)

• दर्शनेन: by vision/sight

• एव: alone/indeed

• दृष्ट्वा: having seen

• देवम्: the God

• जनार्दनम्: Janārdana (Viṣṇu)

Speaker

Suta Goswami (narrating the Purana account to the sages, with an internal episode describing Vishnu’s bestowal of divine sight)

Characters & Entities

• Vishnu
• Janardana
• Garuda

FAQs

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

It highlights that true darśana is grace-bestowed (anugraha): the worshipper (paśu) does not “capture” the Divine by effort alone, but receives purified perception—an idea central to Linga-oriented devotion where inner vision matures through śuddhi, bhakti, and Shiva’s favor.

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

Though the verse names Viṣṇu (Janārdana), the theological implication aligns with Shaiva Siddhānta: revelation requires transcending pasha-bound senses. Shiva-tattva is similarly known through anugraha—direct experiential knowing (aparokṣa-jñāna) rather than mere intellectual inference.

What ritualistic or Yogic practice is highlighted here?

The key practice is inner purification leading to divya-darśana—akin to Pāśupata-oriented discipline where mantra, dhyāna, and regulated worship refine awareness so that the Lord’s presence becomes directly perceivable.