Shloka 27

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

Devanagari script

शङ्खहाराङ्गगौरेण पृष्ठेनापि विराजितम् व्यजनं चन्द्रशुभ्रं च हेमदण्डं सुचामरम्

Transliteration

śaṅkhahārāṅgagaureṇa pṛṣṭhenāpi virājitam vyajanaṃ candraśubhraṃ ca hemadaṇḍaṃ sucāmaram

Translation

နောက်ဘက်မှပင် သင်္ခာကဲ့သို့ လည်ဆွဲတန်ဆာဆင်ထားသော တောက်ပသန့်ရှင်းဖြူဝင်းမှုဖြင့် ထင်ရှားလင်းလက်နေ၏; ထို့ပြင် လမင်းကဲ့သို့ ဖြူစင်တောက်ပသော ပန်ကာတစ်လက်—ရွှေဒဏ္ဍာန်ပါသော အလွန်ကောင်းမြတ်သည့် ယက်အမြီးချာမရ—လည်း ရှိ၏။

Word by Word

• śaṅkha: conch

• hāra: necklace/garland

• aṅga: body/limb

• gaureṇa: by/with whiteness (radiant, fair)

• pṛṣṭhena api: even with/from the back

• virājitam: resplendent, shining

• vyajanam: fan (royal fan)

• candra-śubhram: moon-white, moon-bright

• ca: and

• hema: gold

• daṇḍam: staff/handle

• su-cāmaram: excellent cāmara (yak-tail whisk)

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It highlights puja-upacharas (honorific offerings) like the vyajana and cāmara, expressing Shiva’s sovereignty (Pati) and the devotee’s reverent service, a key mood in Linga-centered worship.

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

Through moon-bright whiteness and radiant splendor, it points to Shiva’s stainless purity and luminous consciousness—Pati beyond pasha—whose presence makes even the ‘rear’ aspect shine.

What ritualistic or Yogic practice is highlighted here?

Ritually, it reflects formal upachara-seva (fanning with vyajana/cāmara) used in Shiva-puja; yogically, it implies cultivating sattva and inner cooling clarity (candra-bhāva) aligned with Pashupata discipline.