Shloka 14

नन्दिकेश्वरोत्पत्तिः — Nandikesvara’s Origin, Shiva’s Boons, and the Rise of Sacred Rivers

Devanagari script

हुत्वा त्रियंबकेनैव मधुनैव च संप्लुताम् दूर्वामयुतसंख्यातां सर्वद्रव्यसमन्विताम्

Transliteration

hutvā triyaṃbakenaiva madhunaiva ca saṃplutām dūrvāmayutasaṃkhyātāṃ sarvadravyasamanvitām

Translation

Nachdem man es mit dem Tryambaka-Mantra in das heilige Feuer dargebracht hat, soll man reichlich dūrvā-Gras—mit Honig benetzt—zehntausendfach, zusammen mit allen erforderlichen Ritualsubstanzen, zur Verehrung Patis (Śivas), des Befreiers des paśu vom pāśa, darbringen.

Word by Word

• हुत्वा: having offered (as oblation)

• त्रियंबकेन: with the Triyambaka (Śiva) mantra

• एव: indeed/alone

• मधुना: with honey

• एव: indeed

• च: and

• संप्लुताम्: well-soaked/bathed

• दूर्वाम्: dūrvā grass

• अयुत-संख्याताम्: numbering ten thousand

• सर्व-द्रव्य-समन्विताम्: accompanied by all (other) ritual materials/substances

Speaker

Suta Goswami (narrating Shiva-puja procedure to the sages of Naimisharanya)

Characters & Entities

• Shiva (Triyambaka)

FAQs

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

It prescribes a specific, mantra-centered offering: oblation with the Triyambaka mantra and the presentation of honey-soaked dūrvā in a large count, emphasizing disciplined, substance-based upacāra as a means to please Pati (Śiva) in Linga-pūjā.

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

By invoking Śiva as Triyambaka and implicitly as Pati, the verse frames Him as the sovereign Lord who receives Vedic oblations and grants grace that loosens pāśa (bondage) upon the paśu (individual soul).

What ritualistic or Yogic practice is highlighted here?

A Vedic-Śaiva ritual practice is highlighted: homa/offerings empowered by the Triyambaka mantra, coupled with standardized pūjā-dravya observance—an outer discipline that supports the Pāśupata aim of purification and liberation.