Shloka 40

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

Devanagari script

लब्धं शशिप्रभं छत्रं तया तत्र विभूषितम् चामरे चामरासक्तहस्ताग्रैः स्त्रीगणैर्युता

Transliteration

labdhaṃ śaśiprabhaṃ chatraṃ tayā tatra vibhūṣitam cāmare cāmarāsaktahastāgraiḥ strīgaṇairyutā

Translation

ณ ที่นั้น นางทรงงามด้วยฉัตรที่เพิ่งได้มา ส่องประกายดุจแสงจันทร์ และมีหมู่นารีรายล้อม มือกำลังโบกพัดจามระ (พัดหางจามรี) อยู่โดยพร้อมเพรียง।

Word by Word

• लब्धम्: obtained, newly acquired

• शशि-प्रभम्: moon-lustrous, shining like the moon

• छत्रम्: parasol, royal canopy

• तया: by her, with her

• तत्र: there, in that place

• विभूषितम्: adorned, decorated

• चामरे: with chowries, yak-tail fans

• चामर-आसक्त-हस्त-अग्रैः: with the tips of their hands occupied/intent on the fans

• स्त्री-गणैः: by groups of women, female attendants

• युता: accompanied, attended.

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Shakti

FAQs

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

The verse reflects pūjā-upacāras (honorific services) like the parasol and chamara, signifying offering of sovereignty and auspicious dignity to Pati (Shiva) and, by extension, honoring Shakti as inseparable from him.

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

By portraying moon-like radiance and royal emblems, it points to Shiva’s aiśvarya (lordship) and śobha (transcendent splendour), the Pati who stands beyond pasha yet graciously accepts devotional service.

What ritualistic or Yogic practice is highlighted here?

It highlights external pūjā etiquette (upacāra)—honouring the deity with ceremonial emblems—supporting the inner Pāśupata orientation where devotion disciplines the pashu (soul) toward freedom from pasha (bondage).