Shloka 30

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

भविता तस्य शापेन दक्षयज्ञे सुरैः समम् विनाशो मम राजेन्द्र पुनरुत्थानमेव च

Transliteration

bhavitā tasya śāpena dakṣayajñe suraiḥ samam vināśo mama rājendra punarutthānameva ca

Translation

Muôn tâu Đại vương, do sức mạnh lời nguyền của ông ấy, tại tế lễ của Dakṣa sẽ có sự diệt vong của ta cùng với chư Thiên—nhưng rồi cũng sẽ có sự phục hồi trở lại. Chính như thế, Pati (Śiva), Đấng ràng buộc và giải thoát, bày tỏ cả sự tan hoại lẫn sự tái sinh theo thánh ý của Ngài.

Word by Word

• bhavitā: will occur/shall come to pass

• tasya: of him

• śāpena: by the curse

• dakṣa-yajñe: in Dakṣa’s sacrifice

• suraiḥ samam: together with the Devas

• vināśaḥ: destruction/ruin

• mama: of me/my

• rājendra: O best of kings

• punaḥ: again

• utthānam: rising up/restoration

• eva: indeed/only

• ca: and

Speaker

Suta (narrating a royal-directed episode within the Daksha-yajna narrative)

Characters & Entities

• Daksha
• Devas
• Shiva

FAQs

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

It frames Śiva as the sovereign Pati whose power can nullify ritual performed without devotion; true Linga-oriented worship requires humility and recognition of Śiva’s supremacy beyond mere yajña-formalism.

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

Śiva-tattva is shown as simultaneously the force of vināśa (dissolution) and punarutthāna (restoration), indicating his lordship over saṃhāra and anugraha—binding and releasing pashus from pāśa.

What ritualistic or Yogic practice is highlighted here?

The takeaway is corrective: Vedic ritual (yajña) without Śiva-bhakti becomes spiritually sterile; the implied practice is devotion-centered Śiva-pūjā aligned with Pāśupata discipline—purifying ego and submitting action to Pati.