Shloka 49

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

Devanagari script

तस्मात्सर्वप्रकारेण नमस्कारादिमुच्चरेत् आदौ कुर्यान्नमस्कारं तदन्ते शिवतां व्रजेत्

Transliteration

tasmātsarvaprakāreṇa namaskārādimuccaret ādau kuryānnamaskāraṃ tadante śivatāṃ vrajet

Translation

لذلك، على كلّ وجهٍ ينبغي أن يُبتدأ بلفظِ النَّمَسْكار وما شابهه من التحية الخاشعة. فليُؤدَّ النمَسْكار في البدء؛ وبأن يُختَم كذلك في بهاكتي، يبلغ الـ«باشو» (النفس) حالةَ شيفا، ويقترب من «باتي» المتعالي على «باشا» (القيود).

Word by Word

• tasmāt: therefore

• sarva-prakāreṇa: in every way/with all means

• namaskāra-ādim: beginning with namaskāra (salutation)

• uccaret: one should utter/recite

• ādau: at the beginning

• kuryāt: one should do/perform

• namaskāram: salutation/prostration

• tad-ante: at its end/thereafter

• śivatām: Śiva-hood, auspicious state, likeness to Śiva

• vrajet: should go/attain

Speaker

Suta Goswami (narrating Shiva-oriented observances to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It establishes namaskāra as the essential opening act of Śiva-pūjā—setting the devotee’s bhāva (reverent orientation) so the worship becomes a means for the paśu to approach Pati rather than a merely external rite.

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

Śiva-tattva is presented as the attainable “śivatā” (Śiva-hood/auspicious state): nearness and conformity to Śiva through devotion, implying release from pāśa (bondage) and alignment with the Lord’s auspicious consciousness.

What ritualistic or Yogic practice is highlighted here?

The practice is namaskāra—verbal and bodily salutation—performed at the beginning (and implicitly as a framing act of the rite), functioning as a devotional discipline supportive of Pāśupata-oriented purification and surrender.