Shloka 19

लिङ्गार्चनविधिक्रमः—शुद्धि, न्यास, आसनकल्पना, अभिषेक, स्तोत्र-प्रदक्षिणा

Adhyaya 27

Devanagari script

पार्श्वतो देवदेवस्य नन्दिनं मांसमर्चयेत् दीप्तानलायुतप्रख्यं त्रिनेत्रं त्रिदशेश्वरम्

Transliteration

pārśvato devadevasya nandinaṃ māṃsamarcayet dīptānalāyutaprakhyaṃ trinetraṃ tridaśeśvaram

Translation

Sa tabi ng Diyos ng mga diyos (Śiva), sambahin si Nandin sa pamamagitan ng handog na karne—si Nandin na nagniningning na tila sampung libong naglalagablab na apoy, ang may tatlong mata, ang panginoon ng mga pangkat ng mga diyos.

Word by Word

• pārśvataḥ: at the side

• deva-devasya: of the God of gods (Śiva)

• nandinam: Nandin (Śiva’s chief attendant)

• māṃsam: meat (offering)

• arcayet: should worship/offer

• dīpta: blazing

• anala: fire

• ayuta: ten-thousand

• prakhyam: resembling, radiant like

• tri-netram: three-eyed

• tri-daśa-īśvaram: lord of the thirty (gods), lord of the devas

Speaker

Suta Goswami (narrating Shiva-puja vidhi within the Linga Purana discourse)

Characters & Entities

• Shiva
• Nandin

FAQs

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

It teaches that Liṅga-pūjā is not isolated to the emblem alone: Śiva’s immediate śakti-field includes his gaṇas, and honoring Nandin at Śiva’s side completes the devotional and ritual order of worship.

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

Śiva is implied as Deva of devas (Pati), while Nandin—radiant and three-eyed by grace—reflects Śiva’s lordship; the verse frames Śiva-tattva as the supreme center whose presence empowers attendants within the same sacred mandala.

What ritualistic or Yogic practice is highlighted here?

A specific pūjā-vidhi detail is highlighted: offering (including meat where ritually permitted) to Nandin placed at Śiva’s side—an outer ritual that supports inner Pāśupata orientation of service (sevā) to Pati through his retinue.