Shloka 8

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

Devanagari script

उञ्छवृत्त्यार्जितान् बीजान् स्वयं पिष्ट्वा च सा तदा बीजपिष्टं तदालोड्य तोयेन कलभाषिणी

Transliteration

uñchavṛttyārjitān bījān svayaṃ piṣṭvā ca sā tadā bījapiṣṭaṃ tadāloḍya toyena kalabhāṣiṇī

Translation

Da nahm sie—von süßer Stimme—die Körner, die sie durch uñcha-vṛtti (Ährenlesen) gewonnen hatte, mahlte sie mit eigenen Händen und rührte das Mehl mit Wasser an; so bereitete sie es als Nahrung und Opfergabe, in disziplinierter Askese, im Einklang mit Pati (Śiva).

Word by Word

• uñcha-vṛttyā: by the livelihood of gleaning

• arjitān: obtained/earned

• bījān: grains/seeds

• svayam: herself

• piṣṭvā: having ground/pounded

• ca: and

• sā: she

• tadā: then

• bīja-piṣṭam: paste/flour of the grains

• tat: that

• āloḍya: having mixed/stirred

• toyena: with water

• kalabhāṣiṇī: sweet-voiced woman (lit. one who speaks like a young elephant/softly)

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It emphasizes that the purity of Linga-pūjā depends not only on ritual items but on dharmic livelihood and self-effort—offerings prepared from disciplined means weaken pasha (bondage) and turn the pashu (soul) toward Pati (Śiva).

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

Śiva-tattva is approached here as Pati—the Lord who is pleased by inner purity, restraint, and sincerity; the verse implies that devotion expressed through tapas and ethical living is a direct orientation toward Śiva beyond mere external display.

What ritualistic or Yogic practice is highlighted here?

Uñcha-vṛtti (gleaning-based subsistence) as a niyama-like discipline: minimizing possession, purifying food and offerings, and supporting a tapas-driven life that aids Pashupata-aligned self-control.