Shloka 2

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

Devanagari script

त्रिनेत्राश् च महात्मानस् त्रिदशैरपि वन्दिताः कोटिकालाग्निसंकाशा जटामुकुटधारिणः

Transliteration

trinetrāś ca mahātmānas tridaśairapi vanditāḥ koṭikālāgnisaṃkāśā jaṭāmukuṭadhāriṇaḥ

Translation

Sie waren dreiäugige große Seelen, verehrt selbst von den dreiunddreißig Göttern. Sie strahlten wie Myriaden endzeitlicher Weltenfeuer und trugen Kronen aus Jaṭā, den verfilzten Haarlocken.

Word by Word

• त्रिनेत्राः: three-eyed

• च: and

• महात्मानः: great-souled beings

• त्रिदशैः: by the thirty (and three) gods (the Devas)

• अपि: even

• वन्दिताः: worshipped, revered

• कोटि: a crore (ten million)

• कालाग्नि: the fire of Time / the cosmic fire of dissolution

• संकाशाः: resembling, radiant like

• जटा: matted hair

• मुकुट: crown/diadem

• धारिणः: bearers, wearers

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Devas
• Shiva-gaṇas

FAQs

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

By portraying Shiva’s attendants as three-eyed and blazing like dissolution-fire, the verse frames Linga worship as communion with Pati—the supreme Lord whose presence purifies the devotee (pashu) and burns bondage (pāśa).

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

The imagery of ‘kālāgni’ radiance and the three-eyed vision points to Shiva-tattva as transcendent awareness and sovereign power over creation and dissolution, before whom even the Devas bow.

What ritualistic or Yogic practice is highlighted here?

The verse supports a bhakti-centered Shaiva discipline: meditating on Shiva’s tejas (fiery consciousness) and honoring his gaṇas as part of Linga-pūjā, strengthening Pashupata resolve to cut pāśas through devotion and inner worship.