Shloka 31

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

Devanagari script

पितामहश् च भो नन्दिन् नवतीर्णे महेश्वरे ममैव सफलं लोके जन्म वै जगतां प्रभो

Transliteration

pitāmahaś ca bho nandin navatīrṇe maheśvare mamaiva saphalaṃ loke janma vai jagatāṃ prabho

Translation

Phạm Thiên (Brahmā) thưa: “Ôi Nandin, nay khi Mahādeva đã giáng thế, thì sự sinh ra của ta trong cõi đời này quả thật đã trở nên viên mãn, hỡi Đấng Chúa Tể của muôn loài.”

Word by Word

• pitāmahaḥ: Pitāmaha (Brahmā)

• ca: and/also

• bho: O (vocative particle)

• nandin: O Nandin (Nandikeśvara)

• nava-tīrṇe: having newly descended/manifested

• maheśvare: when/with Maheśvara (Śiva)

• mama: my

• eva: indeed

• saphalam: fruitful, fulfilled

• loke: in the world

• janma: birth, embodiment

• vai: truly, certainly

• jagatām: of the worlds/of beings

• prabho: O Lord

Speaker

Brahma (Pitamaha)

Characters & Entities

• Shiva
• Nandin
• Brahma

FAQs

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

It frames Śiva’s manifestation as the very purpose of cosmic creation—implying that all ritual, including Liṅga-pūjā, is fulfilled when it culminates in direct devotion to and grace of Maheśvara (Pati).

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

Śiva is indicated as Jagat-prabhu, the sovereign Lord (Pati) whose descent makes existence meaningful; creation (Brahmā’s role) is secondary and finds completion only in Śiva’s presence and anugraha (grace).

What ritualistic or Yogic practice is highlighted here?

The verse points to the core Shaiva principle behind Pāśupata orientation: the highest ‘practice’ is turning the pashu (soul) toward Pati through devotion and surrender, anticipating disciplined worship (pūjā) and yoga that seek Śiva’s darśana and grace.