Shloka 36

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

Devanagari script

त्वयि स्नात्वा नरः कश्चित् सर्वपापैः प्रमुच्यते ततो देव्या महादेवः शिलादतनयं प्रभुः

Transliteration

tvayi snātvā naraḥ kaścit sarvapāpaiḥ pramucyate tato devyā mahādevaḥ śilādatanayaṃ prabhuḥ

Translation

Sesiapa yang mandi di dalam engkau akan terlepas daripada segala dosa. Sesudah itu, Mahādeva—dengan rahmat Sang Devī—menjadi pelindung berdaulat bagi putera Śilāda.

Word by Word

• tvayi: in you (in this sacred tīrtha/waters)

• snātvā: having bathed

• naraḥ: a man/person (pashu, the individual soul)

• kaścit: anyone whatsoever

• sarva-pāpaiḥ: from all sins/impurities (pāpa as pasha-like defilements)

• pramucyate: is completely freed/released

• tataḥ: then/thereafter

• devyā: by/through the Goddess (Devī/Śakti)

• mahādevaḥ: Mahādeva (Pati, Śiva)

• śilāda-tanayam: Śilāda’s son (i.e., Nandin/Nandikeśvara in Purāṇic usage)

• prabhuḥ: the Lord, sovereign, master.

Speaker

Suta Goswami (narrating the tirtha-mahatmya within the Linga Purana discourse)

Characters & Entities

• Mahadeva (Shiva)
• Devi (Shakti/Parvati)
• Shilada
• Shilada's son (Nandin/Nandikesvara)

FAQs

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

It links purification (snāna in a Śaiva tīrtha) with pāpa-kṣaya, preparing the pashu (individual soul) for effective Linga-upāsanā and reception of Śiva’s anugraha (grace).

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

Śiva is presented as Prabhu and Pati—the sovereign liberator—whose grace operates in harmony with Devī (Śakti), indicating that liberation from pasha is ultimately grounded in divine anugraha.

What ritualistic or Yogic practice is highlighted here?

Tīrtha-snāna (ritual bathing) as a purificatory practice that loosens pāśa-like impurities (pāpa), functioning as a preparatory limb supportive of Śaiva sādhana and Pāśupata-oriented discipline.