Shloka 9

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

Devanagari script

ऐह्येहि मम पुत्रेति सामपूर्वं ततः सुतम् आलिङ्ग्यादाय दुःखार्ता प्रददौ कृत्रिमं पयः

Transliteration

aihyehi mama putreti sāmapūrvaṃ tataḥ sutam āliṅgyādāya duḥkhārtā pradadau kṛtrimaṃ payaḥ

Translation

Sie rief: „Komm, komm—mein Sohn“, und besänftigte ihn zuerst mit sanften, beschwichtigenden Worten; dann umarmte sie das Kind, nahm es auf und gab ihm, von Kummer gequält, ersatzweise bereitetes Milchgetränk.

Word by Word

• aihyehi: come, come

• mama: my

• putra: son

• iti: thus

• sāma-pūrvam: preceded by soothing/conciliatory speech

• tataḥ: then

• sutam: the son/child

• āliṅgya: having embraced

• ādāya: having taken up (in her arms)

• duḥkha-ārtā: afflicted by sorrow

• pradadau: she gave/offered

• kṛtrimaṃ: artificial/substitute/prepared

• payaḥ: milk

Speaker

Suta (narrating to the sages of Naimisharanya)

FAQs

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

Though not a direct linga-puja instruction, it highlights karuṇā (compassion) and protective care—inner qualities that purify the pashu (bound soul) and make worship of the Linga fruitful through softened, sattvic devotion.

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

By implication, it mirrors Shiva as Pati—the ultimate refuge—who consoles and sustains beings in duḥkha; the soothing call and embrace symbolize grace (anugraha) that supports the pashu while it is still under pasha (bondage).

What ritualistic or Yogic practice is highlighted here?

A practical takeaway is sāma (gentle, calming speech) and compassionate containment of distress—supporting the Pashupata-Yogic discipline of mental pacification (śānti) as a foundation for japa, dhyāna, and steady puja.