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Shloka 34

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).

चकारperformed
चकार:
सर्वम्wholly, in full
सर्वम्:
भगवान्the Blessed Lord (revered divine being)
भगवान्:
अभिषेकम्consecratory bathing/ritual anointing
अभिषेकम्:
समाहितःcomposed, concentrated in meditation
समाहितः:
अर्चयित्वाhaving worshipped (with offerings)
अर्चयित्वा:
ततःthen
ततः:
ब्रह्माBrahmā
ब्रह्मा:
स्वयम् एवhimself alone/indeed
स्वयम् एव:
अभ्यषेचयत् (अभ्यषिञ्चत्)anointed, consecrated, performed abhiṣeka upon
अभ्यषेचयत् (अभ्यषिञ्चत्):

Suta Goswami (narrating the Purāṇic account; internal action centered on Brahmā and the Lord)

B
Brahma
S
Shiva

FAQs

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.