Shloka 47

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

Devanagari script

प्रावर्तत नदी पुण्या ऊचुर् जम्बूनदीति ताम् एतत्पञ्चनदं नाम जप्येश्वरसमीपगम्

Transliteration

prāvartata nadī puṇyā ūcur jambūnadīti tām etatpañcanadaṃ nāma japyeśvarasamīpagam

Translation

അപ്പോൾ ഒരു പുണ്യനദി ഒഴുകിത്തുടങ്ങി; അവർ അതിനെ ‘ജാംബൂനദി’ എന്നു വിളിച്ചു. ഈ തീർത്ഥം ‘പഞ്ചനദം’ എന്ന നാമത്തിൽ പ്രസിദ്ധം, ജപ്യേശ്വരന്റെ സമീപത്താണ്।

Word by Word

• प्रावर्तत: began to flow/started forth

• नदी: river

• पुण्या: holy, merit-giving

• ऊचुः: they said/called

• जम्बूनदीति: “(it is) Jambū-nadī”

• ताम्: that (river)

• एतत्: this

• पञ्चनदम्: Pañcanada (confluence/region of five streams)

• नाम: by name/known as

• जप्येश्वर: Japyeśvara (a form of Śiva)

• समीपगम्: situated near/approaching the vicinity

Speaker

Suta Goswami (narrating the tirtha account to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Japyeshvara

FAQs

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

It establishes a Śiva-kṣetra (Japyeśvara) where a sacred river and the Pañcanada tīrtha arise; such proximity to the Linga/Lord is presented as a direct means for accruing puṇya and purification supportive of Śiva-pūjā.

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

Śiva is implied as Pati—the sanctifying presence whose sannidhya (nearness) transforms place into tīrtha, enabling the paśu (bound soul) to loosen pāśa (bondage) through purity and devotion.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-sevā—pilgrimage, bathing, japa and worship near Japyeśvara—functions as preparatory purification aligned with Pāśupata discipline (inner cleansing supporting mantra-japa and Śiva-pūjā).