Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama
ऐरावतः सुप्रतीको गजावेतौ सुपूजितौ मुकुटं काञ्चनं चैव निर्मितं विश्वकर्मणा
airāvataḥ supratīko gajāvetau supūjitau mukuṭaṃ kāñcanaṃ caiva nirmitaṃ viśvakarmaṇā
Inihandog sina Airāvata at Supratīka—dalawang marangal at lubhang pinararangalan na elepante; at isang koronang ginto rin ang nilikha ni Viśvakarman. Sa gayon, ang banal na aiśvarya ay inihahanay bilang panlabas na tanda ng paghahari ng Pati, na sumusuporta sa pagsambang ayon sa dharma hanggang sa humantong sa bhakti sa Liṅga.
Suta Goswami (narrating to the sages of Naimisharanya)
It frames royal emblems (elephants and a golden crown) as supportive symbols of divine sovereignty, reminding the devotee that all aishvarya ultimately belongs to Shiva as Pati and is to be oriented toward Linga-puja rather than personal pride.
By highlighting divinely fashioned splendor, it implies Shiva-tattva as the supreme Lordship (aisvarya) that transcends yet can manifest through forms and symbols—guiding pashu (the soul) beyond pasha (bondage) toward the Pati.
Ritually, it points to upachara-style honoring of the Divine with auspicious items; yogically (Pashupata), it teaches non-attachment—recognizing splendor as Shiva’s, while the practitioner pursues inner purification and steadfast devotion.