Shloka 33

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

Devanagari script

उक्ता नदी भवस्वेति उत्ससर्ज वृषध्वजः ततः सा दिव्यतोया च पूर्णासितजला शुभा

Transliteration

uktā nadī bhavasveti utsasarja vṛṣadhvajaḥ tataḥ sā divyatoyā ca pūrṇāsitajalā śubhā

Translation

یوں خطاب ہونے پر وِرشَدھوج شِو نے فرمایا: “نَدی بنو” اور اسے روانہ کر دیا۔ تب وہ دیویہ جل سے لبریز، مبارک اور سیاہ فام دھارا والی پاکیزہ سرِتا بن گئی۔

Word by Word

• uktā: having been addressed/commanded

• nadī: (as) a river

• bhava: become

• iti: thus

• utsasarja: he released/let forth/emanated

• vṛṣadhvajaḥ: the Bull-bannered Lord (Śiva)

• tataḥ: then/thereupon

• sā: she

• divya-toyā: having divine (celestial) water

• ca: and

• pūrṇā: full/complete

• asita-jalā: having dark (blue-black) water

• śubhā: auspicious/beneficent

Speaker

Suta Goswami (narrating the Purana to the sages, recounting Shiva’s act)

Characters & Entities

• Shiva

FAQs

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

It establishes that sacred, purifying waters used for abhiṣeka and tīrtha-rites arise by Śiva’s command—showing that Linga-pūjā is empowered by Pati’s (Lord’s) anugraha, not merely by material means.

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

Śiva is shown as Vṛṣadhvaja, the sovereign Pati who can emanate and direct purifying forces in creation; by a mere injunction he manifests an auspicious, divine river—revealing his effortless lordship over sṛṣṭi and śuddhi (purification).

What ritualistic or Yogic practice is highlighted here?

Tīrtha-snāna and water-based śuddhi for Śiva-pūjā (especially abhiṣeka) are implied—outer purification that supports inner Pāśupata discipline, helping the paśu loosen pasha through devotion and regulated practice.