Shloka 38

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

Devanagari script

ततो गणाधिपाः सर्वे ततो देवास्ततो ऽसुराः एवं स्तुतश्चाभिषिक्तो देवैः सब्रह्मकैस्तदा

Transliteration

tato gaṇādhipāḥ sarve tato devāstato 'surāḥ evaṃ stutaścābhiṣikto devaiḥ sabrahmakaistadā

Translation

ثم إنّ جميع رؤساء الغَنات، ثم الدِّيفات، ثم حتى الأسورات، تناوبوا على تسبيحه. وهكذا، وقد مُجِّد، مُسِحَ السيد (البَتي)—وهو عين شيفا-تَتْفَا—مسحًا طقسيًا على يد الدِّيفات مع براهما.

Word by Word

• tataḥ: then/thereupon

• gaṇa-adhipāḥ: leaders of the gaṇas (attendant hosts)

• sarve: all

• tataḥ: then

• devāḥ: the gods

• tataḥ: then

• asurāḥ: the asuras

• evam: thus/in this manner

• stutaḥ: praised/eulogized

• ca: and

• abhiṣiktaḥ: anointed (with ritual consecration)

• devaiḥ: by the gods

• sa-brahmakaiḥ: along with Brahmā (and Brahmā’s presence)

• tadā: at that time.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Ganas
• Devas
• Asuras
• Brahma

FAQs

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

It frames stuti (praise) and abhiṣeka (ritual anointing) as universal acts of surrender to Shiva—performed by Gaṇas, Devas, and even Asuras—supporting the Purāṇic basis for Linga-abhisheka as a primary Shaiva upāsanā.

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

Shiva is implied as the supreme Pati who receives worship across cosmic factions; the shared praise and consecration indicate His transcendence over deva/asura dualities and His lordship that subdues pasha (bondage) through devotion.

What ritualistic or Yogic practice is highlighted here?

Abhiṣeka is highlighted—ritual consecration/anointing—paired with stuti; in a Pāśupata-oriented reading, it reflects bhakti and śaraṇāgati as preparatory disciplines that purify the paśu (individual soul) toward Shiva’s grace.