Shloka 10

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

तप उग्रं समास्थाय नियमे परमे स्थिताः तपसा कर्शयामासुर् देहान् स्वान्दानवोत्तमाः

Transliteration

tapa ugraṃ samāsthāya niyame parame sthitāḥ tapasā karśayāmāsur dehān svāndānavottamāḥ

Translation

وقد اعتنقوا تقشّفاً شديداً، وثبتوا على أسمى الانضباط (نيياما)، فقام أولئك الدانافا الأخيار بتعذيب أجسادهم وإذهاب لحمها بقوة التَّبَس.

Word by Word

• tapaḥ/tapa: austerity, ascetic heat

• ugraṃ: fierce, intense

• samāsthāya: having undertaken, having assumed

• niyame: in disciplined observance, in restraint

• parame: supreme, highest

• sthitāḥ: abiding, established

• tapasā: by austerity, through ascetic power

• karśayāmāsuḥ: they made thin, they emaciated, they afflicted

• dehān: bodies

• svān: their own

• dānava-uttamāḥ: the best/foremost among the Dānavas (Daityas).

Speaker

Suta Goswami

Characters & Entities

• Dānavas

FAQs

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

It highlights tapas and niyama as concentrated inner disciplines that generate spiritual potency—yet in Shaiva understanding, such power becomes auspicious only when directed to Pati (Shiva) through right devotion, often expressed through Linga-upāsanā.

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

Implicitly, it contrasts created power (tapas-born force) with the Supreme Lord as Pati: beings may strain the body and gain potency, but liberation and true auspiciousness arise from alignment with Shiva-tattva rather than mere self-mortification.

What ritualistic or Yogic practice is highlighted here?

Ugra-tapas supported by strict niyama—an ascetic regimen akin to preliminary yogic discipline; it suggests the power of restraint and heat (tapas) that, when Shaiva-directed, becomes a limb of Pashupata-oriented practice.