Shloka 22

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

Devanagari script

किमिदं त्विति संचिन्त्य ज्ञात्वा तत्कारणं च सः जगाम मन्दरं तूर्णं महेश्वरदिदृक्षया

Transliteration

kimidaṃ tviti saṃcintya jñātvā tatkāraṇaṃ ca saḥ jagāma mandaraṃ tūrṇaṃ maheśvaradidṛkṣayā

Translation

ครั้นรำพึงว่า “นี่คืออะไรหนอ?” และเมื่อทรงทราบเหตุแห่งสิ่งนั้นแล้ว ก็เสด็จไปยังภูเขามันทระโดยเร็ว ด้วยความปรารถนาจะได้เฝ้าทอดพระเนตรพระมหีศวร (ศิวะ)

Word by Word

• kim idam: what is this

• tu: indeed/then

• iti: thus

• saṃcintya: having reflected

• jñātvā: having known/understood

• tat-kāraṇam: its cause/reason

• ca: and

• saḥ: he

• jagāma: went

• mandaram: (to) Mandara (mountain)

• tūrṇam: swiftly

• maheśvara-didṛkṣayā: with the desire to see Mahēśvara (Śiva).

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Maheshvara
• Mandara

FAQs

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

It frames Linga-centered devotion as a movement from inquiry into causality toward direct darśana of Mahēśvara, implying that true understanding culminates in approaching Śiva, the source behind the sign (liṅga) and its meaning.

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

Śiva is implied as the ultimate cause (kāraṇa) worthy of immediate pursuit; in Shaiva Siddhānta terms, he is Pati—transcendent yet accessible through grace and darśana—who can loosen the pasha binding the paśu.

What ritualistic or Yogic practice is highlighted here?

A bhakti-infused contemplative step is highlighted: vicāra (reflective inquiry) leading to darśana-seeking pilgrimage—an inner Pāśupata orientation where knowledge of cause matures into turning the mind toward Mahādeva.