Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama
ऐरावतः सुप्रतीको गजावेतौ सुपूजितौ मुकुटं काञ्चनं चैव निर्मितं विश्वकर्मणा
airāvataḥ supratīko gajāvetau supūjitau mukuṭaṃ kāñcanaṃ caiva nirmitaṃ viśvakarmaṇā
Airāvata et Supratīka—deux éléphants nobles, hautement honorés—furent offerts; et une couronne d’or fut aussi façonnée par Viśvakarman. Ainsi l’aiśvarya divin est ordonné comme signe extérieur de la souveraineté du Pati, soutenant le culte selon le dharma qui s’accomplit en bhakti envers le Liṅga.
Suta Goswami (narrating to the sages of Naimisharanya)
It frames royal emblems (elephants and a golden crown) as supportive symbols of divine sovereignty, reminding the devotee that all aishvarya ultimately belongs to Shiva as Pati and is to be oriented toward Linga-puja rather than personal pride.
By highlighting divinely fashioned splendor, it implies Shiva-tattva as the supreme Lordship (aisvarya) that transcends yet can manifest through forms and symbols—guiding pashu (the soul) beyond pasha (bondage) toward the Pati.
Ritually, it points to upachara-style honoring of the Divine with auspicious items; yogically (Pashupata), it teaches non-attachment—recognizing splendor as Shiva’s, while the practitioner pursues inner purification and steadfast devotion.