Shloka 32

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

Devanagari script

उवाच ब्रूहि किं ते ऽद्य ददामि वरमुत्तमम् ततो जटाश्रितं वारि गृहीत्वा चातिनिर्मलम्

Transliteration

uvāca brūhi kiṃ te 'dya dadāmi varamuttamam tato jaṭāśritaṃ vāri gṛhītvā cātinirmalam

Translation

Wika Niya: “Sabihin mo—ano ang ninanais mo ngayon? Ipagkakaloob Ko ang pinakadakilang biyaya.” Pagkaraan, kinuha Niya ang lubhang dalisay na tubig na nananahan sa jaṭā, ang mga buhol na buhok, at tinanggap iyon bilang handog na nagpapabanal.

Word by Word

• uvāca: he said

• brūhi: speak/tell

• kim: what

• te: to you/your

• adya: today

• dadāmi: I give/I shall grant

• varam: boon

• uttamam: highest/supreme

• tataḥ: then/thereupon

• jaṭā-āśritam: abiding in the matted locks (jatā)

• vāri: water

• gṛhītvā: having taken/receiving

• ca: and

• ati-nirmalam: exceedingly pure/spotless

Speaker

Shiva (implied internal dialogue within Suta’s narration)

Characters & Entities

• Shiva

FAQs

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

It highlights the sanctity of pure water used for abhiṣeka—water associated with Śiva’s jatā is portrayed as supremely purifying, fitting for Linga-pūjā and for receiving Śiva’s grace.

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

Śiva appears as Pati—the compassionate Lord who grants boons and purification; his power to bestow anugraha (grace) is shown through both speech (boon-giving) and sacred substance (purifying water).

What ritualistic or Yogic practice is highlighted here?

Ritually, it points to abhiṣeka with exceptionally pure water; yogically, it implies purification (śuddhi) as a prerequisite for loosening pāśa (bondage) under Pati’s favor.