Shloka 13

Upamanyu’s Tapas, Shiva’s Indra-Form Test, and the Bestowal of Kshiroda and Gaṇapatya

Devanagari script

राज्यं स्वर्गं च मोक्षं च भोजनं क्षीरसंभवम् न लभन्ते प्रियाण्येषां नो तुष्यति सदा भवः

Transliteration

rājyaṃ svargaṃ ca mokṣaṃ ca bhojanaṃ kṣīrasaṃbhavam na labhante priyāṇyeṣāṃ no tuṣyati sadā bhavaḥ

Translation

لا ينالون مُلكًا ولا سماءً ولا موكشا، ولا حتى غذاءً مولودًا من اللبن. فهؤلاء لا يُحصِّلون شيئًا محبوبًا، وبهافا (شيفا) لا يرضى عنهم أبدًا.

Word by Word

• राज्यम्: kingdom/sovereignty

• स्वर्गम्: heaven

• च: and

• मोक्षम्: liberation

• च: and

• भोजनम्: food/sustenance

• क्षीरसंभवम्: produced from milk (milk-based nourishment)

• न: not

• लभन्ते: they obtain

• प्रियाणि: dear/desired things

• एषाम्: of these people

• न: not

• उ: indeed/also

• तुष्यति: is pleased/satisfied

• सदा: always

• भवः: Bhava (Śiva)

Speaker

Suta Goswami (narrating the Purana to the sages; internal context inferred)

Characters & Entities

• Shiva

FAQs

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

It asserts that external gains—power, svarga-merit, even the claim of moksha—are fruitless if they do not culminate in pleasing Bhava (Śiva); true Linga-worship aims at Śiva’s prasāda through purity and devotion, not mere acquisition.

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

Śiva is presented as Bhava, the Pati whose satisfaction is the decisive spiritual criterion; without alignment to Śiva-tattva (devotion, right conduct, inner transformation), the pashu remains bound and does not reach the intended fruit.

What ritualistic or Yogic practice is highlighted here?

The takeaway is prioritizing bhakti-yukta Linga-pūjā and Pāśupata-oriented inner discipline (reducing pasha like ego and desire) over ritual or merit pursued only for worldly or heavenly rewards.