Shloka 15

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

Devanagari script

तदङ्गणादहं शंभोस् तनुजस्तस्य चाज्ञया संजातः पूर्वमेवाहं युगान्ताग्निसमप्रभः

Transliteration

tadaṅgaṇādahaṃ śaṃbhos tanujastasya cājñayā saṃjātaḥ pūrvamevāhaṃ yugāntāgnisamaprabhaḥ

Translation

ຈາກລານພິທີນັ້ນເອງ ຂ້າພະເຈົ້າ—ເກີດເປັນບຸດຂອງ ສັມພູ (Śambhu)—ໄດ້ບັງເກີດຕາມພຣະບັນຊາຂອງພຣະອົງ; ຂ້າພະເຈົ້າປາກົດມາແຕ່ກ່ອນແລ້ວ ເປັນປະກາຍສະຫວ່າງເທົ່າໄຟໃນທ້າຍຍຸກ.

Word by Word

• tad-aṅgaṇāt: from that courtyard/precinct

• aham: I

• śaṃbhoḥ: of Śambhu (Shiva)

• tanujaḥ: son/offspring

• tasya: of Him

• ca: and

• ājñayā: by (His) command

• saṃjātaḥ: born/manifested

• pūrvam eva: even earlier/already before

• aham: I

• yuga-anta-agni-sama-prabhaḥ: having splendor equal to the end-of-yuga fire

Speaker

An internal narrator/manifested being describing his own origin (within Suta’s overarching narration)

Characters & Entities

• Shiva (Śambhu)

FAQs

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

It frames manifestation as arising from Śiva’s ājñā (sovereign command), implying that Linga-pūjā is worship of Pati—the supreme source—from whom all sacred presences and empowered forms proceed.

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

Śiva-tattva is shown as the supreme Pati whose will is causal: beings appear by His command and bear extraordinary tejas, indicating His lordship over sṛṣṭi and dissolution (yugānta-agni imagery).

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes ājñā and tejas—key Shaiva themes—supporting Pāśupata discipline where the pashu aligns with Pati through obedience, mantra, and inner tapas that awakens spiritual radiance.