Shloka 60

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

Devanagari script

देवी तनयमालोक्य ददौ तस्मै गिरीन्द्रजा योगैश्वर्यं तदा तुष्टा ब्रह्मविद्यां द्विजोत्तमाः

Transliteration

devī tanayamālokya dadau tasmai girīndrajā yogaiśvaryaṃ tadā tuṣṭā brahmavidyāṃ dvijottamāḥ

Translation

ഹേ ദ്വിജോത്തമാ, ദേവി ഗിരീന്ദ്രജാ തന്റെ പുത്രനെ കണ്ടു സന്തോഷിച്ച്, അവനു യോഗൈശ്വര്യവും മോക്ഷദായിനിയായ ബ്രഹ്മവിദ്യയും നൽകി.

Word by Word

• devī: the Goddess

• tanayam: (her) son

• ālokya: having seen, beholding

• dadau: gave, bestowed

• tasmai: to him

• girīndrajā: the daughter of the Mountain-lord (Pārvatī)

• yogaiśvaryam: yogic sovereignty, yogic powers/attainments

• tadā: then

• tuṣṭā: pleased, satisfied

• brahmavidyām: Brahma-vidyā, knowledge of the Absolute/liberating wisdom

• dvija-uttamāḥ: O best of twice-born (address to a Brahmin/sage).

Speaker

Suta Goswami (narrating to the sages at Naimisharanya; internal episode about the Devi)

Characters & Entities

• Devi
• Girindrāja (Parvati)

FAQs

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

It links outer devotion to inner attainment: Devi’s grace grants yogic mastery and Brahma-vidyā, implying that Linga-bhakti culminates in anugraha (divine favor) that ripens the devotee toward liberation.

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

By emphasizing Brahma-vidyā and yogaiśvarya bestowed through Devi, it points to Shaiva Siddhanta’s frame where Pati (the Lord) is approached through Śakti’s grace, which loosens pāśa (bondage) and elevates the paśu (soul) toward Shiva-realization.

What ritualistic or Yogic practice is highlighted here?

It highlights yogic sādhana culminating in yogaiśvarya, supported by Brahma-vidyā—suggesting a Pāśupata-oriented path where discipline and insight are fulfilled by śaktipāta-like grace.