Shloka 30

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

Devanagari script

तस्मान्नन्दय मां नन्दिन् नमामि जगदीश्वरम् प्रसीद पितरौ मे ऽद्य रुद्रलोकं गतौ विभो

Transliteration

tasmānnandaya māṃ nandin namāmi jagadīśvaram prasīda pitarau me 'dya rudralokaṃ gatau vibho

Translation

അതുകൊണ്ട് ഹേ നന്ദിൻ, എന്നെ ആനന്ദിപ്പിക്കണമേ. ഞാൻ ജഗദീശ്വരനെ നമസ്കരിക്കുന്നു. ഹേ വിഭോ, പ്രസാദിക്കണമേ—ഇന്ന് എന്റെ മാതാപിതാക്കൾ ഇരുവരും രുദ്രലോകത്തിലേക്ക് പോയിരിക്കുന്നു.

Word by Word

• तस्मात्: therefore

• नन्दय: make joyful, gladden

• माम्: me

• नन्दिन्: O Nandin (Shiva’s attendant and gatekeeper)

• नमामि: I bow to, I worship

• जगदीश्वरम्: the Lord of the universe (Shiva as Pati)

• प्रसीद: be gracious, show favor

• पितरौ: the two parents

• मे: my

• अद्य: today, now

• रुद्रलोकम्: Rudraloka, Shiva’s world

• गतौ: gone, attained

• विभो: O all-pervading mighty Lord

Speaker

A devotee/supplicant addressing Nandin and Shiva (narrated within Suta’s discourse)

Characters & Entities

• Shiva
• Nandin
• Rudra

FAQs

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

It frames Linga-oriented Shaiva devotion as surrender to Jagadīśvara (Shiva as Pati) mediated by Nandin, emphasizing that Shiva’s anugraha can elevate the pashu (soul) and even one’s lineage toward Rudraloka.

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

Shiva is invoked as Jagadīśvara and Vibhu—supreme, all-pervading Lord—whose grace governs the soul’s movement beyond pasha (bondage) toward his own realm, highlighting Shiva-tattva as the ultimate refuge and liberator.

What ritualistic or Yogic practice is highlighted here?

The key practice is bhakti-yukta praṇāma (devotional prostration) and supplication for prasāda (grace); it aligns with Pāśupata orientation where surrender and Shiva’s favor are central to loosening pasha and attaining higher lokas.