Shloka 35

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

Devanagari script

मां न जानासि देवर्षे देवराजानमीश्वरम् त्रैलोक्याधिपतिं शक्रं सर्वदेवनमस्कृतम्

Transliteration

māṃ na jānāsi devarṣe devarājānamīśvaram trailokyādhipatiṃ śakraṃ sarvadevanamaskṛtam

Translation

ഹേ ദേവർഷേ! നീ എന്നെ അറിയുന്നില്ലേ? ഞാൻ ദേവരാജൻ, ഈശ്വരൻ, ത്രിലോകാധിപതി ശക്രൻ; സർവ്വ ദേവന്മാരും നമസ്കരിക്കുന്നവൻ.

Word by Word

• mām: me

• na: not

• jānāsi: you know/recognize

• devarṣe: O deva-seer (divine ṛṣi)

• devarājānam: the king of the gods

• īśvaram: the lord, ruler

• trailokya-adhipatim: the overlord of the three worlds

• śakram: Śakra (Indra)

• sarva-deva-namaskṛtam: saluted by all the gods

Speaker

Indra (Śakra), within Suta’s narration

Characters & Entities

• Indra (Śakra)
• Devarshi (divine sage)
• Devas

FAQs

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

It highlights that even the highest worldly authority (Indra, lord of the three worlds) is still within the cosmic hierarchy; Linga worship ultimately turns the mind from deva-status to Pati (Shiva), the transcendental Lord beyond all offices.

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

By implication, it contrasts Indra’s limited overlordship with Shiva-tattva: Shiva as Pati is not merely ‘king among beings’ but the absolute Lord who grants liberation to the paśu by cutting pāśa—something no deva’s rank can accomplish.

What ritualistic or Yogic practice is highlighted here?

The practical takeaway is inner humility (vinaya) as a prerequisite for puja and Pāśupata discipline—recognizing that celestial power and status are not liberation; devotion and surrender to Pati through Linga-upāsanā is the higher path.