Shloka 16

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

Devanagari script

तदेव लभ्यं नान्यत्तु विष्णुमुद्यम्य वा प्रभुम् निशम्य वचनं मातुर् उपमन्युर्महाद्युतिः

Transliteration

tadeva labhyaṃ nānyattu viṣṇumudyamya vā prabhum niśamya vacanaṃ mātur upamanyurmahādyutiḥ

Translation

「得るべきはそれのみ、他にはない。」母の言葉を聞いた大いなる光輝のウパマニュは、主ヴィシュヌを求めんと決し、至上へと精進を向けた。

Word by Word

• tad eva: that alone

• labhyam: is attainable / to be obtained

• na anyat tu: and not anything else

• viṣṇum: Vishnu

• udyamya: having undertaken / exerting himself

• vā: indeed / as for

• prabhum: the Lord, the Master

• niśamya: having heard

• vacanam: the statement, instruction

• mātuḥ: of (his) mother

• upamanyuḥ: Upamanyu

• mahā-dyutiḥ: of great radiance/splendor

Speaker

Suta Goswami (narrating the Upamanyu episode within the Linga Purana’s Shaiva framework)

Characters & Entities

• Upamanyu
• Vishnu
• Upamanyu’s mother

FAQs

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

It establishes ekānta-niścaya—exclusive seeking of the highest goal—as the inner prerequisite for Linga-upāsanā, where the pashu (soul) turns away from secondary aims and seeks the Supreme.

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

Though Vishnu is named, the Linga Purana’s Shaiva theology frames the “Prabhu” as the supreme Pati-tattva—lordship beyond all pasha (bondage)—toward whom the seeker’s entire effort must be directed.

What ritualistic or Yogic practice is highlighted here?

The practice highlighted is the yogic foundation of sadhana: firm resolve and one-pointed striving (udyama with niścaya), which in Pashupata-oriented devotion precedes mantra, vrata, and puja.