Shloka 25

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

Devanagari script

आवृत्य मां तथालिङ्ग्य तुष्टुवुर्मुनिसत्तम शिलादो ऽपि मुनिर्दृष्ट्वा पिता मे तादृशं तदा

Transliteration

āvṛtya māṃ tathāliṅgya tuṣṭuvurmunisattama śilādo 'pi munirdṛṣṭvā pitā me tādṛśaṃ tadā

Translation

O pinakamainam sa mga pantas, pinalibutan nila ako at niyakap nang gayon, at pinuri nila ako. Pagkaraan, ang pantas na si Śilāda rin—ang aking ama—nang makita ako sa gayong anyo noon, ay napuno ng pagkamangha at debosyon (bhakti).

Word by Word

• āvṛtya: having surrounded/encircled

• mām: me

• tathā: thus

• āliṅgya: having embraced

• tuṣṭuvuḥ: they praised/eulogized

• munisattama: O best among sages

• śilādaḥ api: Śilāda also

• muniḥ: the sage

• dṛṣṭvā: having seen

• pitā me: my father

• tādṛśam: such/that very form

• tadā: then/at that time

Speaker

Suta (narrating an internal first-person reminiscence, likely of Nandin/Śiva’s attendant in the Śilāda narrative)

Characters & Entities

• Shilada

FAQs

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

It highlights anugraha (Shiva’s grace) received through direct darśana: the sages’ embrace and praise point to devotional recognition of the Lord as Pati, which is the inner basis of Linga-upāsanā beyond mere external rite.

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

Shiva-tattva is shown as accessible and compassionate—allowing closeness (embrace) and inspiring stuti—indicating the Lord as Pati who reveals Himself to uplift the pashu (bound soul) from pāśa (bondage) through grace.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds stuti (hymnic praise) and satsanga with munis as a bhakti-limb aligned with Pāśupata orientation—devotion and reverent recognition preceding deeper yoga and formal pūjā-vidhi.