Shloka 11

नन्दिकेश्वरोत्पत्तिः — Nandikesvara’s Origin, Shiva’s Boons, and the Rise of Sacred Rivers

Devanagari script

समालिङ्ग्य च दुःखार्तो रुरोदातीव विस्वरम् हा पुत्र पुत्र पुत्रेति पपात च समन्ततः

Transliteration

samāliṅgya ca duḥkhārto rurodātīva visvaram hā putra putra putreti papāta ca samantataḥ

Translation

ด้วยความทุกข์อันร้อนรน เขาโอบกอดไว้แล้วร่ำไห้เสียงดังด้วยเสียงสั่นพร่า—“โอ้ ลูกเอ๋ย ลูกเอ๋ย ลูกเอ๋ย!” กล่าวพลางก็ทรุดล้มลงสู่พื้นดิน

Word by Word

• समालिङ्ग्य: having embraced

• च: and

• दुःख-आर्तः: afflicted by grief

• रुरोद: wept

• इव: as if/indeed

• विस्वरम्: in a discordant, choked, broken voice

• हा: alas

• पुत्र: son

• पुत्रेति: saying ‘son’

• पपात: fell down

• च: and

• समन्ततः: on all sides/everywhere (helplessly, repeatedly).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It highlights the intensity of worldly attachment (pāśa) and grief that binds the pashu (individual soul), implicitly preparing the mind to seek refuge in Pati—Shiva—through Linga-centered devotion and remembrance.

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

By contrast: the verse depicts the pashu overwhelmed by duḥkha and helpless collapse, pointing toward Shiva-tattva as the steady liberating principle (Pati) beyond sorrow, who alone cuts the bonds of attachment and grants śānti.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway aligns with Pāśupata discipline—turning intense emotion into vairāgya and single-pointed remembrance of Shiva, which later matures into Linga-pūjā, japa, and inner surrender.