Shloka 34

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

Devanagari script

चकार सर्वं भगवान् अभिषेकं समाहितः अर्चयित्वा ततो ब्रह्मा स्वयमेवाभ्यषेचयत्

Transliteration

cakāra sarvaṃ bhagavān abhiṣekaṃ samāhitaḥ arcayitvā tato brahmā svayamevābhyaṣecayat

Translation

心を統一した福徳なる主は、灌頂沐浴の儀（アビシェーカ）をことごとく成就された。ついで正しく礼拝を捧げたのち、梵天みずから聖なるリンガに灌頂してこれを奉安し、主をパティ（Pati）として確立した—正しい供養によって、パシュ（paśu：束縛された魂）をパーシャ（pāśa：縛り）から解き放つ御方である。

Word by Word

• चकार: performed

• सर्वम्: wholly, in full

• भगवान्: the Blessed Lord (revered divine being)

• अभिषेकम्: consecratory bathing/ritual anointing

• समाहितः: composed, concentrated in meditation

• अर्चयित्वा: having worshipped (with offerings)

• ततः: then

• ब्रह्मा: Brahmā

• स्वयम् एव: himself alone/indeed

• अभ्यषेचयत् (अभ्यषिञ्चत्): anointed, consecrated, performed abhiṣeka upon

Speaker

Suta Goswami (narrating the Purāṇic account; internal action centered on Brahmā and the Lord)

Characters & Entities

• Brahma
• Shiva

FAQs

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

It highlights the core Linga-pūjā sequence—samāhita (inner concentration), arcana (worship), and abhiṣeka (ritual bathing)—showing that consecration is effective when performed with disciplined awareness and reverence for Shiva as Pati.

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

By portraying the Lord as the recipient and focus of complete abhiṣeka and worship, the verse implies Shiva-tattva as the supreme Pati: the stable, worship-worthy reality who grants purification and loosens pāśa (bondage) for the paśu through devotion and rite.

What ritualistic or Yogic practice is highlighted here?

Samādhāna/samāhita-citta (a gathered, meditative mind) alongside abhiṣeka and arcana—an outer pūjā supported by inner yogic steadiness, consistent with Pāśupata-oriented discipline.