Shloka 14

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

Devanagari script

लब्धपुत्रः पिता रुद्रात् प्रीतो मम महामुने यज्ञाङ्गणं महत्प्राप्य यज्ञार्थं यज्ञवित्तमः

Transliteration

labdhaputraḥ pitā rudrāt prīto mama mahāmune yajñāṅgaṇaṃ mahatprāpya yajñārthaṃ yajñavittamaḥ

Translation

大いなる牟尼よ、我が父は—ルドラの恩寵により子を得て—深く歓喜した。祭祀（ヤジュニャ）に関する知と供物の富において最勝なる者として、ヤジュニャを成就せんがため大いなる祭場へと赴いた。

Word by Word

• लब्धपुत्रः: having obtained a son

• पिता: father

• रुद्रात्: from Rudra / by Rudra’s grace

• प्रीतः: pleased, gratified

• मम: my

• महामुने: O great sage

• यज्ञाङ्गणम्: sacrificial arena/courtyard

• महत्: great, vast

• प्राप्य: having reached

• यज्ञार्थम्: for the purpose of the sacrifice

• यज्ञवित्तमः: the best/foremost knower (and possessor) of sacrificial means, eminent in yajña-knowledge

Speaker

Suta Goswami (outer narration; recounting an internal family/narrative episode)

Characters & Entities

• Rudra (Shiva)

FAQs

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

The verse foregrounds Rudra-anugraha (Shiva’s grace) as the true source of fulfillment (here, progeny). In Linga-oriented devotion, this frames the yajña as successful when it is inwardly offered to Pati (Shiva), not merely performed as external ritual.

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

Shiva is implied as the sovereign giver of boons—one whose grace can alter destiny and remove constraints. This reflects Shiva-tattva as Pati: the independent Lord who loosens pasha and uplifts the pashu (the bound soul) through compassion.

What ritualistic or Yogic practice is highlighted here?

A Vedic yajña is highlighted, with emphasis on proper intention and competence in sacrificial performance. In Shaiva reading, it points toward integrating ritual action with devotion and surrender to Rudra—the inner discipline that later aligns with Pashupata-oriented worship.