Shloka 120

Adhyaya 72 — Puradāha: Rudra’s Cosmic Chariot, Pāśupata-Vrata, and Brahmā’s Shiva-Stuti

Devanagari script

ववन्दिरे नन्दिनमिन्दुभूषणं ववन्दिरे पर्वतराजसंभवाम् ववन्दिरे चाद्रिसुतासुतं प्रभुं ववन्दिरे देवगणा महेश्वरम्

Transliteration

vavandire nandinamindubhūṣaṇaṃ vavandire parvatarājasaṃbhavām vavandire cādrisutāsutaṃ prabhuṃ vavandire devagaṇā maheśvaram

Translation

神々の群れはナンディンに礼拝し、額に月を戴く主に礼拝した。山王の娘パールヴァティーに礼拝し、さらに山の娘の子である威徳の主スカンダにも礼拝した。かくして天の衆はマヘーシュヴァラに恭敬して頭を垂れた。

Word by Word

• ववन्दिरे: they bowed / paid homage

• नन्दिनम्: Nandin (Śiva’s chief attendant)

• इन्दुभूषणम्: the Moon-adorned One (Śiva)

• पर्वतराजसम्भवाम्: the one born of the Mountain-King (Pārvatī)

• च: and

• अद्रिसुतासुतम्: the son of the mountain-daughter (Skanda/Kārttikeya)

• प्रभुम्: the Lord, the powerful master

• देवगणाः: the hosts of gods / divine retinues

• महेश्वरम्: Maheśvara (the Great Lord, Śiva)

Speaker

Suta Goswami

Characters & Entities

• Shiva
• Nandin
• Parvati
• Skanda
• Devas (Devaganas)

FAQs

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

It models the core posture of Linga-pūjā—namaskāra and surrender to Pati (Śiva)—while honoring the full Śaiva maṇḍala: Nandin (dharma and service), Śiva (Indubhūṣaṇa), Śakti (Pārvatī), and Skanda (Śiva’s divine power in action).

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

Śiva is praised as Maheśvara and Indubhūṣaṇa—the sovereign Pati whose presence draws the devas into reverence. The verse implies Śiva-tattva as the supreme lordship that orders the divine hosts and grants auspiciousness through grace.

What ritualistic or Yogic practice is highlighted here?

The practice is stuti with namaskāra (devotional prostration), a foundational limb that purifies the pashu (individual soul) and loosens pasha (bondage), aligning the worshipper with Pashupata-oriented devotion and disciplined reverence.