Shloka 44

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

Devanagari script

मां तथाभ्यर्चितं व्योम्नि दृष्ट्वा मेघैः प्रभाकरः मेघांभसा चाभ्यषिञ्चच् छिलादनम् अथो मुने

Transliteration

māṃ tathābhyarcitaṃ vyomni dṛṣṭvā meghaiḥ prabhākaraḥ meghāṃbhasā cābhyaṣiñcac chilādanam atho mune

Translation

ഓ മുണേ, ആകാശത്തിൽ എന്നെ ഇങ്ങനെ ആരാധിക്കപ്പെട്ടതായി കണ്ട പ്രഭാകരനായ സൂര്യൻ മേഘങ്ങളെ കൂട്ടിച്ചേർത്ത്, അവരുടെ മഴവെള്ളത്തോടെ ശിലാഛാദിതമായ ധാമത്തെ അഭിഷേകം ചെയ്ത് നനച്ചു।

Word by Word

• mām: me (the Lord/Pati)

• tathā: thus, in that manner

• abhyarcitam: duly worshipped

• vyomni: in the sky

• dṛṣṭvā: having seen

• meghaiḥ: with clouds

• prabhākaraḥ: the Sun, maker of light

• meghāṃbhasā: with cloud-water, rain

• ca: and

• abhyaṣiñcat: sprinkled, bathed (performed abhiṣeka)

• chilādanam: stone-roofed place/stone-covered shrine

• atho: then/indeed

• mune: O sage

Speaker

Suta Goswami (narrating to the sages; addressing a sage as 'mune')

Characters & Entities

• Shiva
• Surya (Prabhakara)
• Megha (clouds)

FAQs

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

It presents abhiṣeka (ritual bathing) as a cosmic act: even Sūrya facilitates the linga’s consecration through rain, showing that true linga-pūjā aligns the devotee with the universe’s own reverence for Pati (Śiva).

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

Śiva is implied as the transcendent Pati who can be worshipped even “in the sky” (vyoman), yet is also immanently present in the linga’s abode—revealing Shiva-tattva as both beyond form and graciously accessible through symbol and rite.

What ritualistic or Yogic practice is highlighted here?

Abhiṣeka is highlighted—purificatory bathing of the linga with sanctifying water. In Shaiva Siddhanta terms, such śuddhi supports the pashu’s (soul’s) movement away from pāśa (bondage) toward grace (anugraha) of Pati.