Shloka 31

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

Devanagari script

ततो देवाश् च सेन्द्राश् च नारायणमुखास् तथा मुनयो भगवान्ब्रह्मा नवब्रह्माण एव च

Transliteration

tato devāś ca sendrāś ca nārāyaṇamukhās tathā munayo bhagavānbrahmā navabrahmāṇa eva ca

Translation

అనంతరం ఇంద్రసహిత దేవతలు, నారాయణముఖులైన వారు, మునులు, భగవాన్ బ్రహ్మా మరియు నవబ్రహ్మలు కూడ సమేతంగా సమవేతులయ్యారు।

Word by Word

• tataḥ: then/thereupon

• devāḥ: the gods

• ca: and

• sa-indrāḥ: together with Indra

• ca: and

• nārāyaṇa-mukhāḥ: those headed by Nārāyaṇa (Vishnu)

• tathā: likewise/also

• munayaḥ: sages

• bhagavān: the blessed Lord

• brahmā: Brahmā

• nava-brahmāṇaḥ: the nine Brahmās (nine creator-aspects/progenitors)

• eva: indeed/also

• ca: and

Speaker

Suta Goswami (narrating the Linga Purana account to the sages of Naimisharanya)

Characters & Entities

• Indra
• Narayana (Vishnu)
• Brahma
• Devas
• Munis

FAQs

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

It frames a cosmic assembly of Devas, sages, and creator-powers, establishing that Linga-related revelations and rites are witnessed and sanctioned at the highest level of dharma and cosmic governance.

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

By showing even Nārāyaṇa, Indra, Brahmā, and the primordial sages gathering, the narrative implies a higher Shaiva principle (Pati) before whom all other deities and creator-functions become participants rather than ultimate authorities.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated in this verse; it sets the adhikāra (authoritative setting) for subsequent Shaiva instruction—typically culminating in Linga-pūjā and Pāśupata-oriented discipline that liberates the paśu from pāśa under the grace of Pati.