Shloka 16

Indra’s Account: Shilada’s Tapas and Shiva’s Manifestation as Nandi

Devanagari script

ववर्षुस्तदा पुष्करावर्तकाद्या जगुः खेचराः किन्नराः सिद्धसाध्याः शिलादात्मजत्वं गते मय्युपेन्द्रः ससर्जाथ वृष्टिं सुपुष्पौघमिश्राम्

Transliteration

vavarṣustadā puṣkarāvartakādyā jaguḥ khecarāḥ kinnarāḥ siddhasādhyāḥ śilādātmajatvaṃ gate mayyupendraḥ sasarjātha vṛṣṭiṃ supuṣpaughamiśrām

Translation

Então Puṣkarāvartaka e as demais hostes de nuvens derramaram a chuva; os seres que percorrem o céu cantaram—Kinnaras, Siddhas e Sādhyas. E quando Upendra (Viṣṇu) entrou no estado de ser filho de Śilāda, ele então fez cair uma chuva misturada a torrentes de flores excelentes.

Word by Word

• ववर्षुः: rained down

• तदा: then

• पुष्करावर्तकाद्याः: Puṣkarāvartaka and other (divine) clouds

• जगुः: sang

• खेचराः: sky-going beings (celestials)

• किन्नराः: Kinnaras (heavenly musicians)

• सिद्धसाध्याः: Siddhas and Sādhyas (perfected and divine beings)

• शिलादात्मजत्वम्: the condition of being Śilāda’s son

• गते: having entered/attained

• मयि: in me/into me (i.e., having taken that state/identity)

• उपेन्द्रः: Upendra (Viṣṇu)

• ससर्ज: emitted/released

• अथ: then

• वृष्टिम्: a shower/rain

• सुपुष्पौघमिश्राम्: mixed with a flood of beautiful flowers

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Upendra (Vishnu)
• Shilada
• Pushkaravartaka (cloud deity class)
• Khecharas
• Kinnaras
• Siddhas
• Sadhyas

FAQs

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

The flower-shower and celestial singing function as auspicious markers (maṅgala-lakṣaṇa) that validate the sanctity of Shiva-centric worship; the “rain of flowers” mirrors a cosmic pūjā offered to the Pati (Lord) through nature and divine beings.

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

Shiva-tattva is implied as the supreme center that draws universal participation: devas, perfected beings, and even the elements (clouds/rain) respond in harmony, indicating the Pati as the integrative reality before whom the cosmos becomes an act of worship.

What ritualistic or Yogic practice is highlighted here?

It highlights pūjā-bhāva (worship-intent) through puṣpa-vṛṣṭi (flower offering) as a symbolic upacāra; in a Pāśupata frame, such devotion supports the pashu’s turn from pasha (bondage) toward Pati (Shiva) via reverent remembrance and offering.