Shloka 46

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

Devanagari script

स्वर्णोदकेति तामाह देवदेवस्त्रियंबकः जाम्बूनदमयाद्यस्माद् द्वितीया मुकुटाच्छुभा

Transliteration

svarṇodaketi tāmāha devadevastriyaṃbakaḥ jāmbūnadamayādyasmād dvitīyā mukuṭācchubhā

Translation

ദേവദേവനായ ത്ര്യംബകൻ അവളെ ‘സ്വർണോദകാ’ എന്നു വിളിച്ചു; പിന്നെ അവന്റെ ശുഭ മകുടത്തിൽ നിന്ന് ജാംബൂനദ-സ്വർണ്ണമയമായ രണ്ടാമത്തെ ദീപ്തരൂപം ഉദ്ഭവിച്ചു।

Word by Word

• स्वर्णोदका (svarṇodakā): Svarṇodakā (lit. ‘she of golden water’/a proper name)

• इति (iti): thus

• ताम् (tām): her

• आह (āha): said/called

• देवदेवः (devadevaḥ): the God of gods

• त्र्यम्बकः (tryambakaḥ): Tryambaka (three-eyed Śiva)

• जाम्बूनदमयात् (jāmbūnadamayāt): made of Jāmbūnada-gold

• यतः/यस्मात् (yataḥ/yasmāt): from which/from whom

• द्वितीया (dvitīyā): the second (form)

• मुकुटात् (mukuṭāt): from the crown

• शुभा (śubhā): auspicious, resplendent

Speaker

Suta Goswami (narrating; verse reports Shiva’s utterance)

Characters & Entities

• Shiva (Tryambaka)
• Devas

FAQs

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

It emphasizes Śiva as Pati (the sovereign Lord) whose mere naming and self-manifestation generate auspicious forms—supporting Linga-worship as devotion to the self-luminous source rather than a merely material emblem.

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

Śiva-tattva is shown as independent and generative: Tryambaka names (reveals) a power and, from his own crown, a second radiant manifestation arises—indicating the Lord’s tejas as the root of divine emanations.

What ritualistic or Yogic practice is highlighted here?

A contemplative practice is implied: dhyāna on Śiva’s golden tejas (radiance) and the power of nāma (sacred naming). Such remembrance supports Pāśupata orientation—turning the paśu (soul) from pāśa (bondage) toward Pati through mantra and meditation.