Shloka 23

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

Devanagari script

चक्रुः पादप्रतिष्ठार्थं कलशौ चास्य पार्श्वगौ सम्पूर्णौ परमाम्भोभिर् अरविन्दावृताननौ

Transliteration

cakruḥ pādapratiṣṭhārthaṃ kalaśau cāsya pārśvagau sampūrṇau paramāmbhobhir aravindāvṛtānanau

Translation

Zur Errichtung des Sockels des Herrn bereiteten sie zu beiden Seiten zwei Kalaśas, ganz gefüllt mit den reinsten Weihenwassern, deren Öffnungen von Lotosblüten bedeckt waren.

Word by Word

• चक्रुः: they made/arranged

• पादप्रतिष्ठार्थम्: for the purpose of establishing the pedestal/base (pāda) in consecration

• कलशौ: two kalaśas (ritual pots)

• च: and

• अस्य: of it/of this (the pedestal/linga arrangement)

• पार्श्वगौ: placed at the sides

• सम्पूर्णौ: completely filled

• परमाम्भोभिः: with supreme/pure waters (consecrated water)

• अरविन्द: lotus

• आवृत: covered

• आननौ: mouths/openings (of the pots)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It specifies a key step of Linga-pratiṣṭhā: placing two water-filled kalaśas beside the base as reservoirs of consecrated purity used for sanctifying the seat and preparing for abhiṣeka.

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

Shiva is approached as Pati—the supremely pure reality—whose presence is invoked through ordered consecration; the ‘pure waters’ and lotus-covering signify śuddhi (purity) and auspiciousness befitting the transcendent Lord.

What ritualistic or Yogic practice is highlighted here?

A pratiṣṭhā-oriented pūjā practice: arranging kalaśas of sanctified water (for later abhiṣeka and purification). It reflects the Pāśupata emphasis on external śauca supporting inner discipline of the paśu (bound soul) toward Pati.