Shloka 46

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

Devanagari script

भस्माधारान्महातेजा भस्ममुष्टिं प्रगृह्य च अथर्वास्त्रं ततस्तस्मै ससर्ज च ननाद च

Transliteration

bhasmādhārānmahātejā bhasmamuṣṭiṃ pragṛhya ca atharvāstraṃ tatastasmai sasarja ca nanāda ca

Translation

ثم إن ذا البهاء العظيم أخذ قبضةً من البَسْمَة—الرماد المقدّس—من وعاء الرماد، فأطلق عليه سلاح الأثارفا (أثارفاسترا) وزأرَ جهيراً.

Word by Word

• भस्माधारात्: from the ash-receptacle/ash-vessel

• महातेजाः: the greatly radiant one

• भस्ममुष्टिम्: a fistful of sacred ash

• प्रगृह्य: having grasped/taken up

• च: and

• अथर्वास्त्रम्: the Atharva weapon (Atharva-mantra empowered missile)

• ततः: then

• तस्मै: to/against him

• ससर्ज: he released/let fly

• च: and

• ननाद: roared/sounded

• च: and

Speaker

Suta Goswami (narrating the Purana, describing the internal action scene)

Characters & Entities

• Shiva

FAQs

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

It elevates bhasma (vibhuti) from a mere ritual substance to a Shaiva emblem of consecration and protection—signifying that worship of the Linga is guarded and empowered by Shiva’s mantra-shakti and purity.

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

Shiva is shown as Mahātejas—radiant, sovereign, and decisive—using sacred ash and Atharva-mantra power to assert Pati’s mastery over forces that generate fear and bondage for the pashu.

What ritualistic or Yogic practice is highlighted here?

The verse points to the Shaiva use of bhasma (vibhuti-dharana) as a purificatory and protective practice, and to mantra-empowerment (Atharva tradition) as a disciplined application of spiritual force aligned with Pashupata intent.