Shloka 31

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

Devanagari script

एवमुक्त्वा स्थितं वीक्ष्य कृताञ्जलिपुटं द्विजम् प्राह गंभीरया वाचा शक्ररूपधरो हरः

Transliteration

evamuktvā sthitaṃ vīkṣya kṛtāñjalipuṭaṃ dvijam prāha gaṃbhīrayā vācā śakrarūpadharo haraḥ

Translation

Setelah berkata demikian, Hara yang berwujud Śakra (Indra) memandang brāhmaṇa yang berdiri dengan tangan terkatup, lalu bersabda dengan suara yang dalam dan khidmat.

Word by Word

• एवम् (evam): thus

• उक्त्वा (uktvā): having spoken

• स्थितम् (sthitam): standing

• वीक्ष्य (vīkṣya): having looked (upon)

• कृताञ्जलिपुटम् (kṛtāñjalipuṭam): with hands folded in añjali (joined palms)

• द्विजम् (dvijam): the twice-born, brāhmaṇa

• प्राह (prāha): said, spoke

• गंभीरया (gaṁbhīrayā): deep, grave

• वाचा (vācā): with voice, speech

• शक्ररूपधरः (śakra-rūpa-dharaḥ): wearing/assuming the form of Śakra (Indra)

• हरः (haraḥ): Hara, Śiva

Speaker

Shiva (Hara) in the form of Indra (Shakra-rupa)

Characters & Entities

• Shiva
• Indra
• Brahmin

FAQs

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

It highlights the devotional posture—añjali (folded palms) and humility—by which the pashu (individual soul) approaches Pati (Śiva), a foundational mood for Linga-pūjā where reverence precedes instruction and grace.

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

Śiva-tattva is shown as sovereign and free (svatantra): Hara can assume any form (here, Śakra/Indra) while remaining the inner Lord, guiding beings through compassionate speech that leads from pasha (bondage) toward clarity.

What ritualistic or Yogic practice is highlighted here?

The verse foregrounds añjali and attentive stillness—core disciplines of bhakti and Pāśupata-oriented surrender—where the seeker stands composed, receptive to the guru-like instruction of Śiva.