Shloka 33

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

Devanagari script

पुत्र पाहि महाबाहो देवदेव जगद्गुरो पुत्रत्वमेव नन्दीश मत्वा यत्कीर्तितं मया

Transliteration

putra pāhi mahābāho devadeva jagadguro putratvameva nandīśa matvā yatkīrtitaṃ mayā

Translation

ఓ కుమారా, నన్ను రక్షించు— ఓ మహాబాహో, దేవదేవా, జగద్గురో. ఓ నందీశా, నిన్ను నా కుమారుడిగా భావించి నేను చేసిన కీర్తన-స్తుతి ఇదే।

Word by Word

• पुत्र: O son

• पाहि: protect (save)

• महाबाहो: O mighty-armed one

• देवदेव: O God of gods

• जगद्गुरो: O teacher of the world

• पुत्रत्वम्: the state of sonship

• एव: indeed/alone

• नन्दीश: O Nandīśa (Lord Nandi)

• मत्वा: having considered/assuming

• यत्: whatever/that which

• कीर्तितम्: praised/proclaimed

• मया: by me

Speaker

Contextual speaker within the internal narrative (a devotee/elder addressing Nandīśa as ‘son’); framed by Suta’s narration to the sages

Characters & Entities

• Nandishvara (Nandi)
• Shiva

FAQs

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

It highlights śaraṇāgati (surrender): the devotee seeks protection by approaching Nandīśa—Shiva’s foremost attendant and guardian of Shiva-dharma—affirming that access to Linga-worship is safeguarded by devotion and right relationship to Shiva’s retinue.

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

By invoking “Devadeva” and “Jagadguru,” the verse points to Shiva as Pati—the supreme Lord and teacher—whose grace protects the pashu (bound soul) from pasha (bondage), even when approached through intimate, filial devotion.

What ritualistic or Yogic practice is highlighted here?

The takeaway is bhakti-based śaraṇāgati as a core Pāśupata disposition: humble appeal for protection and guidance under Shiva’s order (through Nandīśa), which supports disciplined puja and yogic restraint.