Shloka 17

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

Devanagari script

मां दृष्ट्वा कालसूर्याभं जटामुकुटधारिणम् त्र्यक्षं चतुर्भुजं बालं शूलटङ्कगदाधरम्

Transliteration

māṃ dṛṣṭvā kālasūryābhaṃ jaṭāmukuṭadhāriṇam tryakṣaṃ caturbhujaṃ bālaṃ śūlaṭaṅkagadādharam

Translation

എന്നെ കണ്ടപ്പോൾ—കാലസൂര്യനെപ്പോലെ ദീപ്തനായ, ജടാമുകുടധാരിയായ, ത്രിനേത്രനായ, ചതുര്ഭുജനായ, ബാലരൂപനായ, ശൂലം, ടങ്കം, ഗദ എന്നിവ ധരിച്ചവനായ—(ബന്ധമോചക പതി പരമേശ്വരനെ അവർ ദർശിച്ചു)।

Word by Word

• माम् (mām): me

• दृष्ट्वा (dṛṣṭvā): having seen

• कालसूर्याभम् (kāla-sūrya-ābham): resembling the Sun of Time / blazing like Kāla’s sun

• जटामुकुटधारिणम् (jaṭā-mukuṭa-dhāriṇam): wearing a crown of matted hair

• त्र्यक्षम् (tryakṣam): three-eyed

• चतुर्भुजम् (catur-bhujam): four-armed

• बालम् (bālam): youthful, boy-like

• शूल (śūla): trident

• टङ्क (ṭaṅka): battle-axe/hatchet

• गदा (gadā): mace

• धरम् (dharam): holding/bearing

Speaker

Suta Goswami (narrating the Purana; internal vision-description within the chapter’s narrative)

Characters & Entities

• Shiva

FAQs

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

It establishes the devotee’s darśana of Pati (Shiva) as Kāla-transcending radiance—an iconographic and contemplative basis for Linga-pūjā where the formless Linga is approached through the Lord’s manifest signs (three eyes, weapons, jata).

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

Shiva is shown as Pati: luminous like the ‘Sun of Time’ (master of dissolution), yet appearing as a youthful form—indicating the timeless consciousness that governs Kāla while remaining ever-unworn, the seer with the third eye.

What ritualistic or Yogic practice is highlighted here?

A dhyāna-based practice is implied: meditating on Shiva’s marks (tryakṣa, jata-mukuṭa, śūla) to cut pasha (bondage) of the pashu (individual soul), aligning with Pāśupata-oriented contemplation used to steady mind and devotion in pūjā.