Shloka 27

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

Devanagari script

रराज भगवान् सोमः शक्ररूपी सदाशिवः सितातपत्रेण यथा चन्द्रबिंबेन मन्दरः

Transliteration

rarāja bhagavān somaḥ śakrarūpī sadāśivaḥ sitātapatreṇa yathā candrabiṃbena mandaraḥ

Translation

Bhagavān Soma strahlte in Glanz; und Sadāśiva, der die Gestalt Śakras (Indras) angenommen hatte, erschien wie der Berg Mandara, vom Mondkreis erleuchtet, als wäre er von einem weißen königlichen Schirm gekrönt.

Word by Word

• रराज: shone, blazed forth

• भगवान्: the Blessed Lord, Bhagavān

• सोमः: Soma (Moon-deity)

• शक्ररूपी: having the form of Śakra (Indra-formed)

• सदाशिवः: Sadāśiva, the ever-auspicious Lord (Pati)

• सितातपत्रेण: with a white parasol (royal umbrella)

• यथा: just as, like

• चन्द्रबिंबेन: with the moon-disc/orb

• मन्दरः: (Mount) Mandara

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Soma
• Sadashiva
• Shakra (Indra)
• Mandara
• Chandra

FAQs

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

It frames Shiva’s presence as supreme tejas (spiritual radiance): even when appearing in a deva-form (Śakra), Sadāśiva remains the transcendent Pati, which Linga worship recognizes beyond outer forms.

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

Shiva-tattva is shown as form-transcending yet form-assuming: Sadāśiva can take Indra’s appearance while retaining sovereign auspiciousness, indicating the Lord’s mastery over māyā and divine manifestations.

What ritualistic or Yogic practice is highlighted here?

The imagery supports upāsanā through dhyāna (contemplation) on Shiva’s luminous sovereignty—useful in Pāśupata-oriented meditation where the yogin discerns Pati’s presence behind all celestial powers.