Shloka 30

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

Devanagari script

पावितश्चाश्रमश्चायं मम देवेश्वरः स्वयम् प्राप्तः शक्रो जगन्नाथो भगवान्भानुना प्रभुः

Transliteration

pāvitaścāśramaścāyaṃ mama deveśvaraḥ svayam prāptaḥ śakro jagannātho bhagavānbhānunā prabhuḥ

Translation

‘എന്റെ ഈ ആശ്രമം പാവനമായി; ദേവേശ്വരൻ സ്വയം എത്തിയിരിക്കുന്നു. ശക്രൻ (ഇന്ദ്രൻ) വന്നിരിക്കുന്നു; കൂടാതെ ജഗന്നാഥൻ—ഭഗവാൻ ഭാനു (സൂര്യൻ) പ്രഭുവും.’

Word by Word

• pāvitaḥ: purified, sanctified

• ca: and

• āśramaḥ: hermitage

• ca ayam: this indeed

• mama: my

• deva-īśvaraḥ: Lord of the gods (Pati-like sovereign)

• svayam: personally, Himself

• prāptaḥ: has arrived

• śakraḥ: Śakra (Indra)

• jagat-nāthaḥ: Lord of the world(s)

• bhagavān: the venerable Lord

• bhānunā: by/with Bhānu (the Sun), i.e., Sūrya

• prabhuḥ: master, ruler

Speaker

Suta Goswami (narrating the event; internal speaker likely the resident sage/host observing the arrival)

Characters & Entities

• Indra (Shakra)
• Surya (Bhanu)
• Deveshvara (Lord of the Devas)

FAQs

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

It frames sanctity (pāvanatva) as arising from divine presence: when the supreme Lord (Deveśvara/Pati) is invoked or manifests, even an āśrama becomes ritually and spiritually purified—supporting the Shaiva view that sacred space is established by Shiva’s grace and presence.

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

By calling the highest principle “Deveśvara” and implying His direct arrival, the verse points to Pati-tattva—Shiva as the sovereign Lord beyond the Devas, whose presence sanctifies and governs the cosmic order (jagat-nāthatva).

What ritualistic or Yogic practice is highlighted here?

The key takeaway is śauca and kṣetra-śuddhi (purification of place): preparing a consecrated environment for worship/realization—aligned with Pāśupata discipline where external purity supports inner detachment of the paśu from pāśa through devotion to Pati.