Shloka 46

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

Devanagari script

अथाज्ञां प्रददौ तेषाम् अर्हाणाम् आज्ञया विभोः नन्दिको नगजाभर्तुस् तेषां पाशुपतीं शुभाम्

Transliteration

athājñāṃ pradadau teṣām arhāṇām ājñayā vibhoḥ nandiko nagajābhartus teṣāṃ pāśupatīṃ śubhām

Translation

അനന്തരം സർവ്വവ്യാപിയായ വിഭുവിന്റെ ആജ്ഞപ്രകാരം നന്ദി ആ ആദരണീയർക്കു മംഗളമായ പാശുപത ആജ്ഞ നൽകി—പർവ്വതകন্য (പാർവതി)യുടെ ഭർത്താവായ ശിവന്റെ അധികാരം।

Word by Word

• atha: then

• ājñām: command/directive

• pradadau: gave/bestowed

• teṣām: to them/of them

• arhāṇām: of the worthy/venerable ones

• ājñayā: by the order

• vibhoḥ: of the all-pervading Lord

• nandikaḥ (nandiko): Nandī/Nandin

• nagajā-bhartuḥ: of the husband of Nagajā (Pārvatī), i.e., Śiva

• teṣām: for them

• pāśupatīm: Pāśupata (lordship/authority/teaching pertaining to Paśupati)

• śubhām: auspicious/beneficial.

Speaker

Sūta Gosvāmin (narrating the Purāṇic account; internal action attributed to Nandin under Śiva’s command)

Characters & Entities

• Shiva
• Nandin
• Parvati

FAQs

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

It grounds Śaiva practice in ājñā (Śiva’s command): Nandin transmits the Lord’s directive, legitimizing Pāśupata-oriented worship and discipline as Śiva-authorized rather than merely human-made.

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

Śiva is implied as Vibhu (all-pervading Pati) and as Paśupati—Lord over paśus (souls) and pāśas (bondages)—whose will is mediated through Nandin, showing transcendence with immanent governance.

What ritualistic or Yogic practice is highlighted here?

The verse points to the Pāśupata stream—initiation/authorization and disciplined observance under a Śaiva lineage—where practice proceeds by Śiva’s injunction transmitted through his gaṇa-leader Nandin.