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

Được dạy như vậy: “Hãy trở thành một dòng sông,” Vṛṣadhvaja (Śiva) liền phóng thích nàng. Bấy giờ nàng hóa thành dòng nước cát tường, đầy ắp thủy lưu thiên giới, với dòng chảy sẫm màu tuôn tràn viên mãn.

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.