Shloka 34

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

Devanagari script

त्वया तत्क्षम्यतां वत्स स्तवस्तव्य सुरासुरैः यः पठेच्छृणुयाद्वापि मम पुत्रप्रभाषितम्

Transliteration

tvayā tatkṣamyatāṃ vatsa stavastavya surāsuraiḥ yaḥ paṭhecchṛṇuyādvāpi mama putraprabhāṣitam

Translation

โอ้ ลูกเอ๋ย ขอท่านโปรดอภัย; บทสรรเสริญนี้ควรแก่การสรรเสริญทั้งโดยเทวะและอสูร ผู้ใดสวดหรือแม้เพียงได้ฟัง—ถ้อยคำที่บุตรของข้ากล่าวนี้

Word by Word

• tvayā: by you

• tat: that (offence/defect/overreach)

• kṣamyatām: may it be forgiven

• vatsa: dear child

• stavaḥ: hymn of praise

• stavyaḥ: worthy to be praised/recited

• sura-asuraiḥ: by Devas and Asuras

• yaḥ: whoever

• paṭhet: recites

• śṛṇuyāt: hears/listens

• vā api: or even

• mama: my

• putra: son

• prabhāṣitam: spoken/uttered

Speaker

Brahmā (within Sūta’s narration to the sages of Naimiṣāraṇya)

Characters & Entities

• Brahma
• Devas
• Asuras
• Shiva

FAQs

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

It serves as a phala-śruti: it authorizes Shiva-stava as an efficacious limb of Linga devotion, declaring that even hearing (śravaṇa) the hymn yields purifying merit supportive of Shiva-pūjā.

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

By stating the hymn is revered by both Devas and Asuras, it implies Shiva’s supremacy as Pati—beyond sectarian or cosmic divisions—accessible to all pashus regardless of their station.

What ritualistic or Yogic practice is highlighted here?

Śravaṇa and pāṭha (listening/recitation) of Shiva-stotra are highlighted as devotional disciplines that weaken pāśa (bondage) and orient the pashu toward Pati through remembrance and praise.