Shloka 41

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

Devanagari script

सिंहासनं च परमं तया चाधिष्ठितं मया अलंकृता महालक्ष्म्या मुकुटाद्यैः सुभूषणैः

Transliteration

siṃhāsanaṃ ca paramaṃ tayā cādhiṣṭhitaṃ mayā alaṃkṛtā mahālakṣmyā mukuṭādyaiḥ subhūṣaṇaiḥ

Translation

“Havia também um supremo trono de leão, e eu me assentei nele junto com Ela; Mahālakṣmī adornou-me com coroa e outros ornamentos auspiciosos.”

Word by Word

• siṃhāsanam: lion-throne/royal seat

• ca: and

• paramam: supreme, highest

• tayā: by/with her (that Goddess)

• ca: and

• adhiṣṭhitam: occupied, sat upon, presided over

• mayā: by me/I

• alaṃkṛtā: adorned, ornamented

• mahālakṣmyā: by Mahālakṣmī (the great auspicious Fortune/Śrī)

• mukuṭa-ādyaiḥ: with a crown and the like

• su-bhūṣaṇaiḥ: with excellent ornaments

Speaker

Suta Goswami (narrating an internal divine account as preserved in the Linga Purana narrative)

Characters & Entities

• Mahalakshmi
• Shakti

FAQs

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

It frames divine sovereignty and auspiciousness: the enthroned Lord with Śakti and Śrī (Mahālakṣmī) indicates that worship of the Linga is worship of Pati—the supreme ruler—whose presence confers śrī (prosperity) and maṅgala (auspiciousness).

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

Shiva-tattva is implied as supreme lordship (aiśvarya): the “parama siṃhāsana” signifies Pati as the transcendent sovereign, while being “with Her” signals inseparability of Shiva and Shakti in manifesting grace and order.

What ritualistic or Yogic practice is highlighted here?

The verse most directly points to pūjā-upacāras (ornamental offerings): crown, ornaments, and enthronement imagery support arcana where the devotee offers alaṅkāra and honors the Lord as Pati, the bestower of śrī and protection to the paśu.