Shloka 29

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

Devanagari script

कुण्डले चामले दिव्ये वज्रं चैव वरायुधम् जांबूनदमयं सूत्रं केयूरद्वयमेव च

Transliteration

kuṇḍale cāmale divye vajraṃ caiva varāyudham jāṃbūnadamayaṃ sūtraṃ keyūradvayameva ca

Translation

Ngài mang đôi hoa tai thần diệu, tinh khiết không tì vết; lại có kim cang (vajra)—vũ khí thượng hảo—cùng sợi dây bằng vàng Jāmbūnada, và một đôi vòng tay nữa.

Word by Word

• कुण्डले: earrings

• च: and

• अमले: spotless/pure

• दिव्ये: divine/heavenly

• वज्रम्: the thunderbolt (vajra)

• च एव: and indeed

• वर-आयुधम्: excellent/supreme weapon

• जाम्बूनद-मयम्: made of Jāmbūnada gold

• सूत्रम्: cord/thread/neck-cord

• केयूर-द्वयम्: a pair of armlets

• एव: indeed

• च: and

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It supports sākāra-upāsanā within Linga worship by detailing Shiva’s divine adornments, helping the devotee stabilize bhāva (devotional contemplation) while honoring Pati through ritual visualization.

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

By calling the ornaments “spotless” and “divine,” it points to Shiva as Amala (stainless) Pati—untouched by pāśa (bondage)—yet graciously assuming perceivable attributes for the uplift of the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

Dhyāna in pūjā-vidhi: meditating on Shiva’s form and insignia (ornaments, vajra-like power) as part of inner worship, aligning the paśu’s mind toward liberation through remembrance of Pashupati.