Shloka 13

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

विष्णो तवासनं दिव्यम् अव्यक्तं मध्यतो विभुः सहस्रफणसंयुक्तस् तमोमूर्तिर्धराधरः

Transliteration

viṣṇo tavāsanaṃ divyam avyaktaṃ madhyato vibhuḥ sahasraphaṇasaṃyuktas tamomūrtirdharādharaḥ

Translation

おおヴィシュヌよ、汝の神なる座はアヴ்யक्त（不顕）である。その中央に、遍満する主が立ち、千の蛇冠と結びつき、タマスを司る姿として、大地を支える担い手となる。

Word by Word

• विष्णो (viṣṇo): O Vishnu

• तव (tava): your

• आसनम् (āsanam): seat/throne

• दिव्यम् (divyam): divine

• अव्यक्तम् (avyaktam): unmanifest (subtle, beyond sensory grasp)

• मध्यतः (madhyataḥ): in the middle/at the center

• विभुः (vibhuḥ): the all-pervading mighty one

• सहस्रफणसंयुक्तः (sahasraphaṇasaṃyuktaḥ): endowed/connected with a thousand hoods (Śeṣa/Ananta imagery)

• तमोमूर्तिः (tamomūrtiḥ): having a form associated with tamas (the stabilizing/dense guṇa)

• धराधरः (dharādharaḥ): bearer of the earth/support of the world

Speaker

Suta Goswami (narrating a hymn-style description within the Purva-Bhaga narrative)

Characters & Entities

• Vishnu
• Ananta/Shesha (implied by sahasra-phaṇa)

FAQs

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

It frames divinity through the avyakta (Unmanifest) as the true ‘seat’ of the Lord—supporting the Linga-Purana theme that worship moves from visible symbol (liṅga) to the subtle, formless Pati who stands at the center of all tattvas.

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

Though addressed to Viṣṇu, the verse uses center-and-support imagery (madhyataḥ vibhuḥ, dharādharaḥ) that the Linga Purana often applies to Pati: the Lord is immanent as the cosmic support yet transcendent as avyakta—beyond the pashu’s limited perception bound by pāśa.

What ritualistic or Yogic practice is highlighted here?

The yogic takeaway is dhyāna on the avyakta—meditating on the Lord as the subtle ground of manifestation—used in Pāśupata-oriented contemplation to loosen tamas (inertia) and stabilize awareness on Pati at the ‘center’ (madhya).