Shloka 25

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

Devanagari script

उवाच च महादेवस् तुष्टात्मा वृषभध्वजः निरीक्ष्य गणपांश्चैव देवीं हिमवतः सुताम्

Transliteration

uvāca ca mahādevas tuṣṭātmā vṛṣabhadhvajaḥ nirīkṣya gaṇapāṃścaiva devīṃ himavataḥ sutām

Translation

Alors Mahādeva—l’âme comblée, le Seigneur au drapeau du Taureau—porta son regard sur ses gaṇas et aussi sur la Déesse, fille d’Himavat, puis il parla.

Word by Word

• उवाच: spoke

• च: and/then

• महादेवः: Mahādeva (Lord Śiva)

• तुष्टात्मा: one whose inner self is pleased/fulfilled

• वृषभध्वजः: he whose banner bears the bull (Nandin’s sign)

• निरीक्ष्य: having looked upon/after observing

• गणपान्: the gaṇas (Śiva’s attendant hosts)

• च एव: and indeed/also

• देवीम्: the Goddess

• हिमवतः: of Himavat (the Himalayan lord)

• सुताम्: daughter

Speaker

Shiva (Mahadeva)

Characters & Entities

• Shiva
• Ganas
• Parvati (Himavat-suta)

FAQs

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

It frames Śiva as the conscious Pati who initiates instruction after surveying his divine assembly; such “Śiva-ājñā” moments ground later acts like liṅga-sthāpanā and pūjā as proceeding from the Lord’s direct will.

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

Śiva is shown as tuṣṭātmā—self-sufficient and inwardly complete—yet compassionately engaged with his gaṇas and Śakti, indicating transcendence (pūrṇatva) alongside immanent guidance over the cosmos.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated, but the verse signals the start of Śiva’s upadeśa (teaching/command), a key feature of Pāśupata orientation where liberation of the paśu begins with the Pati’s instruction and governance.