Shloka 14

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

तारो वराञ्छतगुणं लब्ध्वा शतगुणं बलम् पितामहाज्जगत्सर्वम् अवाप दितिनन्दनः

Transliteration

tāro varāñchataguṇaṃ labdhvā śataguṇaṃ balam pitāmahājjagatsarvam avāpa ditinandanaḥ

Translation

പിതാമഹൻ ബ്രഹ്മാവിൽ നിന്ന് ശതഗുണം വർദ്ധിപ്പിച്ച വരം ലഭിച്ച താരകൻ ശതഗുണ ബലം നേടി. ദിതിയുടെ പുത്രൻ ആ ദത്തശക്തിയുടെ പ്രഭാവത്തിൽ സർവ്വലോകത്തെയും അധീനമാക്കി.

Word by Word

• तारः (tāraḥ): Tāraka

• वरान् (varān): boons

• शतगुणम् (śataguṇam): a hundredfold

• लब्ध्वा (labdhvā): having obtained

• शतगुणम् (śataguṇam): a hundredfold

• बलम् (balam): strength, power

• पितामहात् (pitāmahāt): from the Grandsire (Brahmā)

• जगत्-सर्वम् (jagat-sarvam): the entire world

• अवाप (avāpa): attained, acquired, came to possess

• दिति-नन्दनः (diti-nandanaḥ): the son of Diti (a Daitya).

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Tāraka
• Brahma
• Diti

FAQs

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

It highlights that worldly power gained through boons can lead to domination and imbalance; Linga worship reorients the pashu (soul) toward Pati (Shiva) rather than toward jagat-adhikāra (control of the world).

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

By implication, it contrasts created power (from Brahmā) with the higher Shaiva principle: Shiva as Pati is not merely a giver of temporary might but the liberating Lord beyond pasha (bondage) and asuric appropriation of power.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway aligns with Pāśupata discipline—transforming the craving for bala (power) into sādhana centered on Shiva-Linga, reducing pasha-driven domination and cultivating liberation-oriented devotion.