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

May korona sa ulo, may hawak na lotus, nababalutan ng lahat ng palamuti, at nakasuot ng dilaw na kasuotan, ang Bhagavān ay nakatayo na napaliligiran ng mga Deva at Daitya.

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).