Shloka 17

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

Devanagari script

मां दृष्ट्वा कालसूर्याभं जटामुकुटधारिणम् त्र्यक्षं चतुर्भुजं बालं शूलटङ्कगदाधरम्

Transliteration

māṃ dṛṣṭvā kālasūryābhaṃ jaṭāmukuṭadhāriṇam tryakṣaṃ caturbhujaṃ bālaṃ śūlaṭaṅkagadādharam

Translation

他们见到我——如劫时之日（迦罗）般炽然，顶戴结发之冠，三目四臂，形相童少，执三叉戟、战斧与钉锤——便知此乃“主宰者”帕提，超越一切系缚的至上君王。

Word by Word

• माम् (mām): me

• दृष्ट्वा (dṛṣṭvā): having seen

• कालसूर्याभम् (kāla-sūrya-ābham): resembling the Sun of Time / blazing like Kāla’s sun

• जटामुकुटधारिणम् (jaṭā-mukuṭa-dhāriṇam): wearing a crown of matted hair

• त्र्यक्षम् (tryakṣam): three-eyed

• चतुर्भुजम् (catur-bhujam): four-armed

• बालम् (bālam): youthful, boy-like

• शूल (śūla): trident

• टङ्क (ṭaṅka): battle-axe/hatchet

• गदा (gadā): mace

• धरम् (dharam): holding/bearing

Speaker

Suta Goswami (narrating the Purana; internal vision-description within the chapter’s narrative)

Characters & Entities

• Shiva

FAQs

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

It establishes the devotee’s darśana of Pati (Shiva) as Kāla-transcending radiance—an iconographic and contemplative basis for Linga-pūjā where the formless Linga is approached through the Lord’s manifest signs (three eyes, weapons, jata).

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

Shiva is shown as Pati: luminous like the ‘Sun of Time’ (master of dissolution), yet appearing as a youthful form—indicating the timeless consciousness that governs Kāla while remaining ever-unworn, the seer with the third eye.

What ritualistic or Yogic practice is highlighted here?

A dhyāna-based practice is implied: meditating on Shiva’s marks (tryakṣa, jata-mukuṭa, śūla) to cut pasha (bondage) of the pashu (individual soul), aligning with Pāśupata-oriented contemplation used to steady mind and devotion in pūjā.