Shloka 25

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

Devanagari script

अथ जगाम मुनेस्तु तपोवनं गजवरेण सितेन सदाशिवः सह सुरासुरसिद्धमहोरगैर् अमरराजतनुं स्वयमास्थितः

Transliteration

atha jagāma munestu tapovanaṃ gajavareṇa sitena sadāśivaḥ saha surāsurasiddhamahoragair amararājatanuṃ svayamāsthitaḥ

Translation

Kemudian Sadāśiva pergi ke hutan pertapaan sang resi, menunggang gajah putih yang agung; bersama para Deva, Asura, Siddha, dan ular-ular besar, Ia sendiri mengenakan wibawa rupa Raja para Amara.

Word by Word

• अथ: then

• जगाम: went

• मुनेः: of the sage

• तु: indeed

• तपोवनम्: forest of austerities, hermitage-grove

• गजवरेण: by/with a noble elephant

• सितेन: white

• सदाशिवः: Sadāśiva (the Supreme Lord as Pati)

• सह: together with

• सुर: Devas

• असुर: Asuras

• सिद्ध: Siddhas

• महोरगैः: great serpents (Nāgas)

• अमरराजतनुम्: the body/form of the king of the immortals (Indra-like majesty)

• स्वयम्: Himself

• आस्थितः: having assumed, having taken (that form/vehicle).

Speaker

Suta Goswami

Characters & Entities

• Sadashiva
• Shiva
• Devas
• Asuras
• Siddhas
• Nagas
• Indra

FAQs

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

It frames Shiva as the sovereign Pati who freely comes to the tapasvin’s sacred space—implying that Linga-upāsanā and tapas culminate in the Lord’s direct anugraha (grace), not merely ritual merit.

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

Shiva is shown as Sadāśiva, independent and self-assuming forms (svayam āsthitaḥ), transcending all classes of beings while being accompanied by them—signaling His supremacy over Deva, Asura, Siddha, and Nāga as their inner Lord (Pati).

What ritualistic or Yogic practice is highlighted here?

Tapas in the tapovana is foregrounded: sustained austerity and contemplative discipline aligned with Pashupata orientation, where the bound soul (paśu) ripens for Shiva’s grace that loosens pāśa (bondage).