Shloka 90

देवादिसृष्टिकथनम् (वसिष्ठशोकः, पराशरजन्म, एकलिङ्गपूजा, रुद्रदर्शनम्)

Devanagari script

पुनर्भवान्याः पादौ च नन्दिनश् च महात्मनः सफलं जीवितं मे ऽद्य ब्रह्माद्यांस्तांस्तदाह सः

Transliteration

punarbhavānyāḥ pādau ca nandinaś ca mahātmanaḥ saphalaṃ jīvitaṃ me 'dya brahmādyāṃstāṃstadāha saḥ

Translation

随后，他再度瞻仰婆伐尼女神的圣足与大心者难陀因的圣足，便对梵天及诸天说道：“今日我此生已得圆满成果。”

Word by Word

• punar: again

• bhavānyāḥ: of Bhavānī (Pārvatī, Śakti)

• pādau: the two feet

• ca: and

• nandinaḥ: of Nandin (Śiva’s attendant, emblem of steadfast devotion)

• ca: and

• mahātmanaḥ: of the great-souled one

• saphalam: fruitful, fulfilled

• jīvitam: life

• me: my

• adya: today

• brahma-ādyān: Brahmā and the others (the foremost devas)

• tān: them

• tadā: then/at that time

• āha: said

• saḥ: he

Speaker

Suta Goswami (narrating an internal scene where a devotee/deva addresses Brahma and the devas)

Characters & Entities

• Bhavani (Parvati)
• Nandin
• Brahma
• Devas
• Shiva (implied)

FAQs

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

It frames darśana—especially reverent contemplation of the Divine Feet of Śakti (Bhavānī) and Śiva’s foremost attendant (Nandin)—as the immediate “fruit” of life, reinforcing that Linga-upāsanā culminates in direct devotional fulfillment, not merely ritual performance.

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

Śiva-tattva is implied as Pati, approached through inseparable Śiva–Śakti unity (Bhavānī) and through the Śaiva lineage of attendants and exemplars (Nandin). The pashu’s fulfillment arises when pasha (bondage) is softened by grace-born recognition and devotion.

What ritualistic or Yogic practice is highlighted here?

A bhakti-centered darśana practice is highlighted: meditative reverence (smaraṇa and namaskāra) toward the Divine Feet, aligning with Pāśupata-oriented inner worship where grace and devotion become the primary means of loosening bondage.