Shloka 53

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

Devanagari script

ततः स भगवाञ्शर्वः सर्वलोकेश्वरेश्वरः सस्मार गणपान् दिव्यान् देवदेवो वृषध्वजः

Transliteration

tataḥ sa bhagavāñśarvaḥ sarvalokeśvareśvaraḥ sasmāra gaṇapān divyān devadevo vṛṣadhvajaḥ

Translation

そのとき、バガヴァーン・シャルヴァ（Śarva）—あらゆる世界の支配者たちの上に立つ主、神々の神、牡牛の旗を掲げる御方—は心中に念じ、みずからのガナ（Gaṇa）の神聖なる首領たちを召し寄せた。

Word by Word

• ततः (tataḥ): then

• स (sa): he

• भगवाञ् (bhagavān): the Blessed Lord

• शर्वः (śarvaḥ): Śiva, the Auspicious Destroyer of bondage

• सर्वलोकेश्वरेश्वरः (sarvalokeśvareśvaraḥ): the Lord of the lords of all worlds

• सस्मार (sasmāra): remembered/called to mind, invoked

• गणपान् (gaṇapān): leaders/protectors of the Gaṇas

• दिव्यान् (divyān): divine, celestial

• देवदेवः (deva-devaḥ): God of gods

• वृषध्वजः (vṛṣa-dhvajaḥ): he whose banner bears the bull (Nandin).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Ganas
• Nandin

FAQs

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

It shows Śiva as the supreme Pati who, by mere inner will (smaraṇa/saṅkalpa), commands his divine attendants—implying that Linga worship culminates in aligning the pashu’s mind to the Lord’s presence rather than relying only on external acts.

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

Śiva is portrayed as Sarvalokeśvareśvara—transcendent sovereign over all cosmic authorities—indicating his supremacy beyond pasha (bondage) and his capacity to govern creation through consciousness and command.

What ritualistic or Yogic practice is highlighted here?

The key practice is smaraṇa (focused remembrance/invocation), a yogic mode of calling the divine—central to Pāśupata orientation where inner recollection of Pati loosens pasha and steadies the pashu toward liberation.