Shloka 20

Indra’s Account: Shilada’s Tapas and Shiva’s Manifestation as Nandi

Devanagari script

ऋषयो मुनिशार्दूल ऋग्यजुःसामसंभवैः मन्त्रैर्माहेश्वरैः स्तुत्वा सम्प्रणेमुर्मुदान्विताः

Transliteration

ṛṣayo muniśārdūla ṛgyajuḥsāmasaṃbhavaiḥ mantrairmāheśvaraiḥ stutvā sampraṇemurmudānvitāḥ

Translation

Ô tigre parmi les sages, les Ṛṣis—après avoir loué Mahādeva par les mantras de Maheśvara nés des Védas Ṛg, Yajur et Sāma—se prosternèrent en hommage total, le cœur rempli de joie.

Word by Word

• ऋषयः: the seers

• मुनिशार्दूल: O best/tiger among sages

• ऋग्यजुःसामसंभवैः: arising from the Ṛg, Yajur, and Sāma (Vedas)

• मन्त्रैः: with mantras

• माहेश्वरैः: pertaining to Maheśvara (Śiva)

• स्तुत्वा: having praised

• सम्प्रणेमुः: they bowed down/prostrated

• मुदान्विताः: endowed with joy

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Rishis
• Vedas

FAQs

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

It establishes that Linga-oriented devotion is grounded in Vedic authority: the sages praise Śiva with Ṛg–Yajur–Sāma-derived Maheśvara mantras and complete the act with reverent prostration, a core gesture in Linga-pūjā.

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

Śiva is presented as Pati (the Lord) who is worthy of Vedic stuti; the joy and surrender of the Ṛṣis implies His grace-bestowing sovereignty that loosens pāśa (bondage) for the paśu (individual soul) through devotion and mantra.

What ritualistic or Yogic practice is highlighted here?

Mantra-stuti followed by sampraṇāma (complete prostration) is highlighted—an essential worship-sequence that aligns with Pāśupata discipline: praise (stotra/mantra), humility, and surrender to Mahādeva.