Shloka 22

Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama

Devanagari script

कृत्वा विन्यस्य तन्मध्ये तदासनवरं शुभम् तस्याग्रतः पादपीठं नीलवज्रावभासितम्

Transliteration

kṛtvā vinyasya tanmadhye tadāsanavaraṃ śubham tasyāgrataḥ pādapīṭhaṃ nīlavajrāvabhāsitam

Translation

وبعد أن يُهيَّأ ذلك ويُوضَع في الوسط، ينبغي أن يُنصَب هناك «آسَنَة» مباركة رفيعة للربّ؛ وأمامها يُوضَع «پادَپيٺَه» (مسند القدمين) لامعًا كالفَجْرَة الزرقاء—ثابتًا، متألّقًا، لائقًا بالعبادة.

Word by Word

• कृत्वा: having done/made

• विन्यस्य: having placed/arranged

• तन्मध्ये: in the middle of that (maṇḍala/altar space)

• तदासनवरम्: that excellent seat (āsana)

• शुभम्: auspicious

• तस्याग्रतः: in front of it

• पादपीठम्: footstool/foot-rest

• नीलवज्रावभासितम्: appearing/shining like a blue vajra (diamond/thunderbolt), i.e., radiant and adamantine

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It specifies the correct ritual placement of the Lord’s āsana and the pādapīṭha, emphasizing order, centrality, and auspiciousness—key to making the puja-space fit for Pati (Shiva) worship and for the pashu (devotee) to approach with discipline.

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

By prescribing an ‘excellent, auspicious seat’ and an adamantine, radiant footstool, the verse hints at Shiva as the स्थिर (immovable) Pati—unshakable like vajra—yet graciously present in the ritual center for the devotee’s purification from pāśa (bondage).

What ritualistic or Yogic practice is highlighted here?

A puja-vidhi step: establishing the āsana and pādapīṭha as part of Linga-upāsanā. In a Pāśupata sense, it trains the practitioner in external order (bahir-yāga) that supports inner steadiness (dhyāna) and devotion.