Shloka 56

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

Devanagari script

आज्योदनार्णवश्चैव फललेह्यार्णवस् तथा अपूपगिरयश्चैव भक्ष्यभोज्यार्णवः पुनः

Transliteration

ājyodanārṇavaścaiva phalalehyārṇavas tathā apūpagirayaścaiva bhakṣyabhojyārṇavaḥ punaḥ

Translation

Ada samudra nasi bercampur ghee, samudra buah-buahan dan manisan lehyā; ada pula gunung-gunung apūpa (kue persembahan), dan lagi samudra segala santapan—makanan kunyah dan hidangan naivedya yang dimasak.

Word by Word

• ājya: ghee/clarified butter

• odana: cooked rice/food-rice

• arṇavaḥ: ocean/vast expanse

• ca eva: and indeed

• phala: fruits

• lehya: lickable sweet/linctus (confection)

• apūpa: cake/fritter/ritual pastry

• girayaḥ: mountains

• bhakṣya: edible (to be chewed)

• bhojya: cooked food fit to be eaten

• punaḥ: again/further

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It presents the vast abundance produced by offerings and charity connected to Shiva-puja—especially food and naivedya—showing that sincere giving in the Lord’s worship yields expansive merit (punya) and supportive conditions for spiritual progress.

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

While the verse lists the fruits of merit as abundant divine enjoyments, Shaiva Siddhanta reads this as Shiva (Pati) granting regulated bhoga to the pashu, gradually loosening pasha; the abundance is a sign of His lordship and grace, not the final goal itself.

What ritualistic or Yogic practice is highlighted here?

It highlights annadana and naivedya—offering ghee, rice, sweets, fruits, and prepared foods in Shiva worship—supporting purification of the devotee and accumulation of punya that can be directed toward higher sadhana.