Shloka 46

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

Devanagari script

स्वर्णोदकेति तामाह देवदेवस्त्रियंबकः जाम्बूनदमयाद्यस्माद् द्वितीया मुकुटाच्छुभा

Transliteration

svarṇodaketi tāmāha devadevastriyaṃbakaḥ jāmbūnadamayādyasmād dvitīyā mukuṭācchubhā

Translation

Tryambaka—Dios de dioses—la llamó “Svarṇodakā”. De su espléndida corona surgió entonces una segunda forma radiante, forjada de oro Jāmbūnada.

Word by Word

• स्वर्णोदका (svarṇodakā): Svarṇodakā (lit. ‘she of golden water’/a proper name)

• इति (iti): thus

• ताम् (tām): her

• आह (āha): said/called

• देवदेवः (devadevaḥ): the God of gods

• त्र्यम्बकः (tryambakaḥ): Tryambaka (three-eyed Śiva)

• जाम्बूनदमयात् (jāmbūnadamayāt): made of Jāmbūnada-gold

• यतः/यस्मात् (yataḥ/yasmāt): from which/from whom

• द्वितीया (dvitīyā): the second (form)

• मुकुटात् (mukuṭāt): from the crown

• शुभा (śubhā): auspicious, resplendent

Speaker

Suta Goswami (narrating; verse reports Shiva’s utterance)

Characters & Entities

• Shiva (Tryambaka)
• Devas

FAQs

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

It emphasizes Śiva as Pati (the sovereign Lord) whose mere naming and self-manifestation generate auspicious forms—supporting Linga-worship as devotion to the self-luminous source rather than a merely material emblem.

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

Śiva-tattva is shown as independent and generative: Tryambaka names (reveals) a power and, from his own crown, a second radiant manifestation arises—indicating the Lord’s tejas as the root of divine emanations.

What ritualistic or Yogic practice is highlighted here?

A contemplative practice is implied: dhyāna on Śiva’s golden tejas (radiance) and the power of nāma (sacred naming). Such remembrance supports Pāśupata orientation—turning the paśu (soul) from pāśa (bondage) toward Pati through mantra and meditation.