Shloka 2

क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं

Devanagari script

किरीटी पद्महस्तश् च सर्वाभरणभूषितः पीतांबरश् च भगवान् देवैर्दैत्यैश् च संवृतः

Transliteration

kirīṭī padmahastaś ca sarvābharaṇabhūṣitaḥ pītāṃbaraś ca bhagavān devairdaityaiś ca saṃvṛtaḥ

Translation

కిరీటధారి, పద్మహస్తుడు, సర్వాభరణభూషితుడు, పీతాంబరధారి భగవాన్ దేవైః దైత్యైః చ పరివృతుడై నిలిచెను।

Word by Word

• kirīṭī: wearing a crown

• padma-hastaḥ: having a lotus in the hand

• ca: and

• sarva-ābharaṇa-bhūṣitaḥ: decorated with all ornaments

• pīta-ambaraḥ: clothed in yellow garments

• ca: and

• bhagavān: the Blessed Lord, the Supreme

• devaiḥ: by the gods (Devas)

• daityaiḥ: by the Daityas (Titans/Asuras)

• ca: and

• saṃvṛtaḥ: surrounded, encompassed

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Bhagavan (the Lord)
• Devas
• Daityas

FAQs

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

It presents the Lord in a visible, auspicious form fit for dhyāna (meditative worship), teaching that Linga-upāsanā culminates in recognizing the one Pati who contains and governs all classes of beings.

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

By showing the Lord equally surrounded by Devas and Daityas, it points to Shiva-tattva as transcendent—beyond partisan dualities—while still immanent as the sovereign center of the cosmos.

What ritualistic or Yogic practice is highlighted here?

Dhyāna-based upāsanā: contemplating the Lord’s attributes (crown, lotus, ornaments, yellow garment) as an ālambana for concentration, supporting Pashupata-oriented inner purification from pāśa (bondage).