Shloka 3

लिङ्गार्चनपूर्वकं स्नानाचमनविधिः

Snana–Achamana as Preparation for Linga-Archana

Devanagari script

तदा पार्श्वे स्थितो नन्दी शालङ्कायनकात्मजः श्रुत्वाखिलं पुरा प्राह ब्रह्मपुत्राय सुव्रताः

Transliteration

tadā pārśve sthito nandī śālaṅkāyanakātmajaḥ śrutvākhilaṃ purā prāha brahmaputrāya suvratāḥ

Translation

ครั้งนั้น นันทิ บุตรแห่งศาลังกายนะ ผู้ยืนอยู่ข้างๆ ครั้นได้ฟังทั้งหมดแล้ว ในกาลก่อนเคยกล่าวถ่ายทอดแก่โอรสของพรหมา (สันตกุมาร) — “โอ้ ผู้ทรงพรตอันประเสริฐ”

Word by Word

• तदा: then

• पार्श्वे: at the side/nearby

• स्थितः: standing/remaining

• नन्दी: Nandī (Śiva’s attendant)

• शालङ्कायनक-आत्मजः: the son of Śālaṅkāyana

• श्रुत्वा: having heard

• अखिलम्: all, the whole matter

• पुरा: formerly/earlier

• प्राह: said/spoke

• ब्रह्म-पुत्राय: to Brahmā’s son

• सुव्रताः: O virtuous one / O you of excellent vows

Speaker

Suta Goswami (outer narration; reporting the internal transmission by Nandi)

Characters & Entities

• Nandi
• Shiva
• Brahma

FAQs

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

It establishes an authoritative chain of hearing and retelling: Nandī, Śiva’s foremost attendant, preserves and transmits the teaching, strengthening the prāmāṇya (scriptural credibility) behind Linga-centered Śaiva doctrine and practice.

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

Indirectly, it points to Śiva-tattva as safeguarded by Śiva’s own gaṇa (Nandī). The teaching about Pati (Śiva) is conveyed through a trusted inner-circle witness, implying that the knowledge of liberation from pāśa for the paśu is rooted in Śiva’s own revelation.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; the emphasis is on śravaṇa (sacred listening) and paramparā (lineage transmission), which are foundational to entering Pāśupata-oriented Śaiva sādhana and Linga-pūjā with correct understanding.