Shloka 34

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

Devanagari script

पद्मोत्पलवनोपेता प्रावर्तत महानदी तामाह च महादेवो नदीं परमशोभनाम्

Transliteration

padmotpalavanopetā prāvartata mahānadī tāmāha ca mahādevo nadīṃ paramaśobhanām

Translation

蓮と青蓮の林に飾られて、大河は流れ出した。するとマハーデーヴァは、その至上に輝く河に告げられた――恩寵によって束縛されたパシュ（paśu）を清め解放する主、パティとして。

Word by Word

• पद्म: lotus

• उत्पल: blue lotus

• वन: grove/forest

• उपेता: endowed with/adorned with

• प्रावर्तत: began to flow/issued forth

• महानदी: great river

• ताम्: her/that (river)

• आह: said/addressed

• च: and

• महादेवः: Mahādeva (Śiva)

• नदीम्: river (acc.)

• परम-शोभनाम्: supremely beautiful/resplendent

Speaker

Suta Goswami (primary narrator), reporting Mahadeva’s action within the narrative

Characters & Entities

• Shiva
• Mahadeva
• Sacred River

FAQs

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

It frames a tīrtha-setting: the river’s auspicious emergence (lotus-adorned purity) prepares the ground for Shiva’s sanctifying presence, a common Purāṇic basis for Linga-sthāpana and worship near sacred waters.

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

Shiva appears as Mahādeva—the sovereign Pati—whose mere address and oversight make the sacred order (dharma of tīrthas) operative, implying grace as the force that purifies and uplifts the paśu from pāśa.

What ritualistic or Yogic practice is highlighted here?

The verse implicitly highlights tīrtha-śuddhi (purification through sacred waters) as supportive to Shaiva sādhana—preparatory bathing and worship that complements Pāśupata-oriented discipline and devotion to the Lord.