Shloka 3

क्षुपदधीचिसंवादः — शिलादतपः, वरसीमा, मेघवाहनकल्पे त्रिदेवसमागमः

Devanagari script

तपतस्तस्य तपसा संतुष्टो वज्रधृक् प्रभुः शिलादमाह तुष्टो ऽस्मि वरयस्व वरानिति

Transliteration

tapatastasya tapasā saṃtuṣṭo vajradhṛk prabhuḥ śilādamāha tuṣṭo 'smi varayasva varāniti

Translation

ເມື່ອພຣະອິນທຣະ ຜູ້ຖືວັດຊະຣະ ພໍໃຈດ້ວຍຕະປະສະຍາອັນເຜົາໄໝ້ຂອງທ່ານ ກໍເຂົ້າມາຫາ ສິລາດະ ແລະກ່າວວ່າ: «ເຮົາພໍໃຈແລ້ວ; ຈົ່ງເລືອກພອນທີ່ປາຖະນາ»।

Word by Word

• tapataḥ: of one performing intense austerity

• tasya: of him

• tapasā: by (his) tapas/austerity

• saṃtuṣṭaḥ: fully pleased

• vajra-dhṛk: the wielder of the vajra (Indra)

• prabhuḥ: the lord, powerful one

• śilādam: to Śilāda

• āha: said

• tuṣṭaḥ asmi: I am satisfied/pleased

• varayasva: choose, request

• varān: boons

• iti: thus

Speaker

Suta Goswami (narrating); in-verse speech by Indra to Śilāda

Characters & Entities

• Indra
• Shilada

FAQs

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

It establishes tapas (disciplined austerity) as a preparatory purifier that makes a devotee fit for divine grace; in Linga-worship narratives, such grace ultimately points beyond boons toward devotion to Pati (Śiva).

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

Indirectly, it contrasts limited deity-granted boons with the higher Shaiva principle: worldly lords can reward effort, but Shiva-tattva as Pati is the final giver of liberation that cuts Pāśa (bondage) for the Pashu (soul).

What ritualistic or Yogic practice is highlighted here?

Tapas—steady ascetic discipline (a limb aligned with Pāśupata-oriented purification)—is highlighted as the practice that ripens merit and draws down divine favor.