Adhyaya 44: Nandikesvara’s Manifestation and Abhisheka; The Rule of Namaskara in Shiva-Nama
चकार सर्वं भगवान् अभिषेकं समाहितः अर्चयित्वा ततो ब्रह्मा स्वयमेवाभ्यषेचयत्
cakāra sarvaṃ bhagavān abhiṣekaṃ samāhitaḥ arcayitvā tato brahmā svayamevābhyaṣecayat
Với tâm định tĩnh, Đấng Chí Tôn đã cử hành trọn vẹn nghi lễ tắm rưới thánh thủy (abhiṣeka). Rồi sau khi phụng thờ đúng pháp, chính Brahmā tự tay làm lễ xức rưới cho linh tượng Liṅga thiêng, tôn lập Ngài làm Pati—Đấng nhờ sự thờ phụng chân chính mà giải thoát paśu (linh hồn bị trói) khỏi pāśa (xiềng buộc).
Suta Goswami (narrating the Purāṇic account; internal action centered on Brahmā and the Lord)
It highlights the core Linga-pūjā sequence—samāhita (inner concentration), arcana (worship), and abhiṣeka (ritual bathing)—showing that consecration is effective when performed with disciplined awareness and reverence for Shiva as Pati.
By portraying the Lord as the recipient and focus of complete abhiṣeka and worship, the verse implies Shiva-tattva as the supreme Pati: the stable, worship-worthy reality who grants purification and loosens pāśa (bondage) for the paśu through devotion and rite.
Samādhāna/samāhita-citta (a gathered, meditative mind) alongside abhiṣeka and arcana—an outer pūjā supported by inner yogic steadiness, consistent with Pāśupata-oriented discipline.