Shloka 29

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

Devanagari script

तं दृष्ट्वा परमेशानं शक्ररूपधरं शिवम् प्रणम्य शिरसा प्राह मुनिर्मुनिवराः स्वयम्

Transliteration

taṃ dṛṣṭvā parameśānaṃ śakrarūpadharaṃ śivam praṇamya śirasā prāha munirmunivarāḥ svayam

Translation

Melihat Parameśāna—Śiva—yang mengenakan rupa Śakra (Indra), sang resi, yang terbaik antara para pertapa, menundukkan kepala bersujud lalu berkata dengan sendirinya.

Word by Word

• तम् (tam): him

• दृष्ट्वा (dṛṣṭvā): having seen

• परमेशानम् (parameśānam): the Supreme Lord, Parameśvara

• शक्र-रूप-धरम् (śakra-rūpa-dharam): bearing the form of Śakra/Indra

• शिवम् (śivam): Śiva, the auspicious Lord

• प्रणम्य (praṇamya): having bowed/saluted

• शिरसा (śirasā): with the head

• प्राह (prāha): said/spoke

• मुनिः (muniḥ): the sage

• मुनि-वराः (muni-varāḥ): best of sages

• स्वयम् (svayam): by himself, of his own accord

Speaker

Suta Goswami (outer narration); the immediate speaker within the scene is a Muni addressing Shiva

Characters & Entities

• Shiva
• Parameshana
• Shakra (Indra)

FAQs

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

It establishes the devotional posture foundational to Linga-upāsanā: recognizing Śiva as Parameśvara beyond appearances and approaching him through praṇāma (humble surrender) before any request or rite.

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

Śiva is named Parameśāna (Pati, the Supreme Lord) who can freely assume forms such as Śakra; this implies transcendence over limited identities while remaining immanently accessible to devotees and sages.

What ritualistic or Yogic practice is highlighted here?

Praṇāma with the head bowed—an essential limb of bhakti and a Pāśupata attitude—showing the pashu (individual soul) loosening pāśa (bondage) through surrender to Pati (Śiva).