Shloka 38

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

Devanagari script

ततो गणाधिपाः सर्वे ततो देवास्ततो ऽसुराः एवं स्तुतश्चाभिषिक्तो देवैः सब्रह्मकैस्तदा

Transliteration

tato gaṇādhipāḥ sarve tato devāstato 'surāḥ evaṃ stutaścābhiṣikto devaiḥ sabrahmakaistadā

Translation

随后，诸伽那之首领、继而诸天（Deva）、再继而甚至阿修罗（Asura），依次赞颂于他。如此被颂扬之时，那位主宰（Pati）——即湿婆本体（Śiva-tattva）——便由诸天与梵天同为其行庄严灌顶涂膏之礼。

Word by Word

• tataḥ: then/thereupon

• gaṇa-adhipāḥ: leaders of the gaṇas (attendant hosts)

• sarve: all

• tataḥ: then

• devāḥ: the gods

• tataḥ: then

• asurāḥ: the asuras

• evam: thus/in this manner

• stutaḥ: praised/eulogized

• ca: and

• abhiṣiktaḥ: anointed (with ritual consecration)

• devaiḥ: by the gods

• sa-brahmakaiḥ: along with Brahmā (and Brahmā’s presence)

• tadā: at that time.

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Ganas
• Devas
• Asuras
• Brahma

FAQs

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

It frames stuti (praise) and abhiṣeka (ritual anointing) as universal acts of surrender to Shiva—performed by Gaṇas, Devas, and even Asuras—supporting the Purāṇic basis for Linga-abhisheka as a primary Shaiva upāsanā.

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

Shiva is implied as the supreme Pati who receives worship across cosmic factions; the shared praise and consecration indicate His transcendence over deva/asura dualities and His lordship that subdues pasha (bondage) through devotion.

What ritualistic or Yogic practice is highlighted here?

Abhiṣeka is highlighted—ritual consecration/anointing—paired with stuti; in a Pāśupata-oriented reading, it reflects bhakti and śaraṇāgati as preparatory disciplines that purify the paśu (individual soul) toward Shiva’s grace.