Shloka 19

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

पार्श्वतो देवदेवस्य नन्दिनं मांसमर्चयेत् दीप्तानलायुतप्रख्यं त्रिनेत्रं त्रिदशेश्वरम्

Transliteration

pārśvato devadevasya nandinaṃ māṃsamarcayet dīptānalāyutaprakhyaṃ trinetraṃ tridaśeśvaram

Translation

தேவர்களின் தேவனான மகாதேவனின் அருகில் நந்தியை மாம்ச நைவேத்தியத்தால் அர்ச்சிக்க வேண்டும்; அவர் பத்தாயிரம் எரியும் அக்கினிகள்போல் பிரகாசித்து, திரிநேத்திரனாய், தேவர்கணங்களின் ஈசனாய் விளங்குகிறார்।

Word by Word

• pārśvataḥ: at the side

• deva-devasya: of the God of gods (Śiva)

• nandinam: Nandin (Śiva’s chief attendant)

• māṃsam: meat (offering)

• arcayet: should worship/offer

• dīpta: blazing

• anala: fire

• ayuta: ten-thousand

• prakhyam: resembling, radiant like

• tri-netram: three-eyed

• tri-daśa-īśvaram: lord of the thirty (gods), lord of the devas

Speaker

Suta Goswami (narrating Shiva-puja vidhi within the Linga Purana discourse)

Characters & Entities

• Shiva
• Nandin

FAQs

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

It teaches that Liṅga-pūjā is not isolated to the emblem alone: Śiva’s immediate śakti-field includes his gaṇas, and honoring Nandin at Śiva’s side completes the devotional and ritual order of worship.

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

Śiva is implied as Deva of devas (Pati), while Nandin—radiant and three-eyed by grace—reflects Śiva’s lordship; the verse frames Śiva-tattva as the supreme center whose presence empowers attendants within the same sacred mandala.

What ritualistic or Yogic practice is highlighted here?

A specific pūjā-vidhi detail is highlighted: offering (including meat where ritually permitted) to Nandin placed at Śiva’s side—an outer ritual that supports inner Pāśupata orientation of service (sevā) to Pati through his retinue.