Shloka 4

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

Devanagari script

विललापातिदुःखार्तः स्वजनैश् च समावृतः जातकर्मादिकाश्चैव चकार मम सर्ववित्

Transliteration

vilalāpātiduḥkhārtaḥ svajanaiś ca samāvṛtaḥ jātakarmādikāścaiva cakāra mama sarvavit

Translation

เขาถูกความทุกข์อันใหญ่หลวงครอบงำ ถูกหมู่ญาติรายล้อม แล้วร่ำไห้คร่ำครวญเสียงดัง ครั้นแล้วผู้รอบรู้ผู้นั้นได้ประกอบสังสการทั้งหลายแก่ข้าพเจ้า เริ่มด้วยพิธีชาตกรรม เพื่อธำรงธรรม

Word by Word

• विललाप (vilalāpa): wailed, lamented aloud

• अति-दुःख-आर्तः (ati-duḥkha-ārtaḥ): afflicted by extreme sorrow

• स्वजनैः (svajanaiḥ): by his own people/kinsmen

• च (ca): and

• समावृतः (samāvṛtaḥ): surrounded, encompassed

• जातकर्म-आदिकाः (jātakarma-ādikāḥ): the sacraments beginning with the birth-rite (jātakarma) and related rites

• च एव (caiva): and indeed

• चकार (cakāra): he performed, carried out

• मम (mama): my

• सर्ववित् (sarvavit): all-knowing one, omniscient person

Speaker

Suta Goswami

FAQs

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

It frames dharmic observance (samskāras like jātakarma) as the ethical ground that steadies the devotee; such steadiness supports later Shiva-bhakti and Linga-oriented worship by purifying conduct and intention.

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

Indirectly: by contrasting human grief (a mark of the paśu under pasha) with the ideal of the “all-knowing” principle, it points toward Shiva as Pati—the transcendent knower beyond sorrow—toward whom the narrative ultimately orients.

What ritualistic or Yogic practice is highlighted here?

The verse highlights samskāra observances beginning with jātakarma; as a Shaiva takeaway, disciplined ritual duty becomes a foundation for inner purification that later matures into Pashupata-style restraint and devotion.