Shloka 34

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

Devanagari script

ततो निशम्य वचनं मुनेः कुपितवत्प्रभुः प्राह सव्यग्रमीशानः शक्ररूपधरः स्वयम्

Transliteration

tato niśamya vacanaṃ muneḥ kupitavatprabhuḥ prāha savyagramīśānaḥ śakrarūpadharaḥ svayam

Translation

ついで仙人の言葉を聞くや、主は—釈迦羅の姿を取ったイーシャーナ（Īśāna）その人—怒れるがごとき、動揺した面持ちで語った。

Word by Word

• tataḥ: then

• niśamya: having heard

• vacanam: the statement/words

• muneḥ: of the sage

• kupita-vat: as if enraged

• prabhuḥ: the Lord, sovereign

• prāha: said/spoke

• sa-vyagram: with agitation/with a perturbed expression

• īśānaḥ: Īśāna (Shiva as Lord)

• śakra-rūpa-dharaḥ: bearer of the form of Śakra (Indra)

• svayam: Himself

Speaker

Suta (narrator), reporting Īśāna (Shiva) speaking while disguised as Śakra/Indra

Characters & Entities

• Shiva
• Indra (Śakra)
• Sage (Muni)

FAQs

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

It frames Shiva (Īśāna) as the sovereign Pati who may even adopt disguises and stern speech to correct beings—an inner principle of Linga worship where the devotee learns to see the Lord beyond outer forms and reactions.

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

Shiva-tattva is shown as Īśāna: independent and all-governing, able to assume any form (here Śakra) and employ seeming anger as a pedagogic device, not as human passion—guiding the pashu away from pasha.

What ritualistic or Yogic practice is highlighted here?

The takeaway is Pāśupata discipline of viveka (discriminative insight): do not judge divinity by surface emotion or disguise; maintain steadiness and reverence—qualities that support mantra-japa, liṅga-pūjā, and inner yoga.