Shloka 6

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

Devanagari script

सामशाखासहस्रं च साङ्गोपाङ्गं महामुने आयुर्वेदं धनुर्वेदं गान्धर्वं चाश्वलक्षणम्

Transliteration

sāmaśākhāsahasraṃ ca sāṅgopāṅgaṃ mahāmune āyurvedaṃ dhanurvedaṃ gāndharvaṃ cāśvalakṣaṇam

Translation

「大牟尼よ、さらにサーマ・ヴェーダの学派は千に及び、諸部（アṅガ）と副部（ウパーṅガ）を備えている。加えてアーユルヴェーダ、ダヌルヴェーダ（弓術）、ガーンダルヴァ（音楽の学）、そして馬の相を知る学もある。」

Word by Word

• sāma-śākhā-sahasram: a thousand recensions/branches of the Sāma Veda

• ca: and

• sāṅga-upāṅgam: with the (Vedic) limbs and subsidiary limbs (Vedāṅgas and Upāṅgas)

• mahāmune: O great sage

• āyurvedam: the science of life/medicine

• dhanurvedam: the science of archery/warfare

• gāndharvam: the art/science of music and performance

• ca: and

• aśva-lakṣaṇam: the marks/characteristics (lakṣaṇa) of horses (aśva-śāstra)

Speaker

Suta Goswami (narrating Linga Purana to the sages of Naimisharanya)

FAQs

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

It frames sacred learning as part of Śiva’s ordered cosmos: the Vedic branches and applied sciences support right conduct, ritual competence, and disciplined living—foundations for effective Liṅga-pūjā and inner purification of the paśu (bound soul).

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

By presenting comprehensive vidyā (Veda with aṅgas and upāṅgas, plus practical sciences), the narrative implies Śiva as Pati—the sovereign source who enables both spiritual and worldly order, guiding the paśu beyond pāśa (bondage) through regulated knowledge.

What ritualistic or Yogic practice is highlighted here?

Not a specific rite is named; rather, the verse highlights the preparatory framework—Vedic recensions and auxiliaries that ground mantra, chant (Sāma), and disciplined life—supporting Pāśupata-oriented purity, steadiness, and correctness in worship.