Shloka 35

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

Devanagari script

श्रावयेद्वा द्विजान् भक्त्या मया सार्धं स मोदते एवं स्तुत्वा सुतं बालं प्रणम्य बहुमानतः

Transliteration

śrāvayedvā dvijān bhaktyā mayā sārdhaṃ sa modate evaṃ stutvā sutaṃ bālaṃ praṇamya bahumānataḥ

Translation

அல்லது பக்தியுடன் இருபிறப்பாளர்களுக்குச் செவியுறச் சொல்ல வேண்டும்; அவன் என்னுடன் சேர்ந்து மகிழ்வான். இவ்வாறு இளைய மகனைப் போற்றி, மிகுந்த மரியாதையுடன் வணங்கினான்.

Word by Word

• śrāvayet: should cause to be heard/recite aloud

• vā: or

• dvijān: the twice-born (Brahmins and other initiated)

• bhaktyā: with devotion

• mayā sārdham: together with me/in my company

• saḥ: he

• modate: rejoices, delights

• evam: thus

• stutvā: having praised

• sutam: the son

• bālam: the child/young one

• praṇamya: having bowed/prostrated

• bahu-mānataḥ: with great respect/honour

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Suta
• Dvijas

FAQs

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

It emphasizes śravaṇa and pāṭha—devotional recitation and making sacred praise heard—as a direct limb of Shiva-bhakti that brings inner joy and merit, supporting Linga-centered worship through reverent stuti and praṇāma.

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

Shiva-tattva is approached here through bhakti expressed as praise, hearing, and humble prostration—signaling the Pashu’s surrender to Pati, where devotion becomes the means to delight and spiritual elevation.

What ritualistic or Yogic practice is highlighted here?

Purāṇic śravaṇa-kīrtana (recitation/hearing) and praṇāma (reverential bowing) are highlighted as practical devotional disciplines; they align with Pāśupata-oriented purification by loosening pāśa (bondage) through sustained bhakti.