Shloka 8

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

Devanagari script

मित्रावरुणनामानौ तपोयोगबलान्वितौ तस्याश्रमं गतौ दिव्यौ द्रष्टुं मां चाज्ञया विभोः

Transliteration

mitrāvaruṇanāmānau tapoyogabalānvitau tasyāśramaṃ gatau divyau draṣṭuṃ māṃ cājñayā vibhoḥ

Translation

तेव्हा मित्र व वरुण नावाचे ते दोघे दिव्य, तप व योगबलाने युक्त, त्याच्या आश्रमास गेले; सर्वशक्तिमान प्रभु (पति) यांच्या आज्ञेने ते मला पाहावयास आले।

Word by Word

• मित्रावरुण-नामानौ: bearing the names Mitra and Varuṇa

• तपस्-योग-बल-अन्वितौ: endowed with strength arising from austerity and yogic discipline

• तस्य: of him / his

• आश्रमम्: hermitage, āśrama

• गतौ: went, proceeded

• दिव्यौ: the two divine beings

• द्रष्टुम्: to see

• माम्: me

• च: and

• आज्ञया: by the command

• विभोः: of the Supreme Lord, the Omnipotent (Pati)

Speaker

Suta Goswami (narrating a prior episode; internal speaker implied by 'me')

Characters & Entities

• Mitra
• Varuna
• Vibhu (Shiva as the Supreme Lord/Pati)

FAQs

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

It frames sacred encounters as occurring by the Lord’s (Pati’s) explicit command—implying that true approach to Shiva and his sacred sphere (āśrama/linga-kṣetra) is guided by divine ordinance, not mere curiosity.

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

Shiva is indicated as Vibhu—the all-pervading, omnipotent Pati—whose ājñā governs even exalted Vedic deities, showing his supremacy over cosmic functions and their administrators.

What ritualistic or Yogic practice is highlighted here?

Tapas-yoga-bala is emphasized: power gained through disciplined austerity and yogic integration, aligning the practitioner (pashu) toward the Lord’s will and loosening pasha (bondage) through divine-oriented practice.