Shloka 38

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

Devanagari script

मन्ये शक्रस्य रूपेण नूनम् अत्रागतः स्वयम् कर्तुं दैत्याधमः कश्चिद् धर्मविघ्नं च नान्यथा

Transliteration

manye śakrasya rūpeṇa nūnam atrāgataḥ svayam kartuṃ daityādhamaḥ kaścid dharmavighnaṃ ca nānyathā

Translation

ข้าพเจ้าคิดว่า อสูรไทตยะผู้ชั่วช้านักได้มาที่นี่เองโดยแน่แท้ ในรูปของศักระ (อินทรา) ก็เพื่อก่ออุปสรรคแก่ธรรมะเท่านั้น มิใช่ด้วยเหตุอื่นใดเลย।

Word by Word

• manye: I think/I consider

• śakrasya: of Śakra (Indra)

• rūpeṇa: in the form/guise

• nūnam: surely/indeed

• atra: here

• āgataḥ: has come

• svayam: by himself/of his own accord

• kartuṃ: to do/to cause

• daitya-adhamaḥ: the lowest among Daityas/a base demon

• kaścit: someone/any

• dharma-vighnam: obstruction/hindrance to dharma

• ca: and

• na anyathā: not otherwise/for no other reason

Speaker

Suta Goswami (narrating an internal suspicion voiced by a character within the episode)

Characters & Entities

• Shakra (Indra)
• Daitya
• Dharma

FAQs

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

It highlights the need for discernment and purity in dharmic practice: even a sacred-looking form can be a deception meant to obstruct worship and vows, so the devotee should rely on right conduct and Śiva’s grace to remove vighnas.

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

Indirectly, it frames dharma as something protected by the higher order overseen by Pati (Śiva): demonic forces can mimic appearances, but Shiva-tattva is the unwavering ground of truth that ultimately exposes and dissolves such delusion.

What ritualistic or Yogic practice is highlighted here?

The implied practice is vighna-nivāraṇa through steadiness in vrata and viveka (discriminative awareness), supported by Śaiva devotion—maintaining dharma despite distractions, temptations, or deceptive omens.