Shloka 49

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

Devanagari script

अथर्वास्त्रं तदा तस्य संहृतं चन्द्रकेण तु कालाग्निसदृशं चेदं नियोगान्नन्दिनस् तथा

Transliteration

atharvāstraṃ tadā tasya saṃhṛtaṃ candrakeṇa tu kālāgnisadṛśaṃ cedaṃ niyogānnandinas tathā

Translation

แล้วอาวุธอถรรวะของเขา—ดุจไฟกาลแห่งปรลัย—ถูกจันทรกะระงับและถอนกลับ ตามบัญชาของนันทิน

Word by Word

• अथर्वास्त्रम्: Atharva-weapon/missile (Atharvanic mantra-astra)

• तदा: then

• तस्य: of him/for him (of that one)

• संहृतम्: withdrawn, retracted, brought under control

• चन्द्रकेण: by Candraka

• तु: indeed/but

• कालाग्नि-सदृशम्: like the cosmic fire of Time (pralaya-fire)

• च इदम्: and this (weapon)

• नियोगात्: by order/command

• नन्दिनः: of Nandin (Śiva’s chief attendant)

• तथा: thus/accordingly

Speaker

Suta Goswami (narrating the Purana; internal action under Nandin’s command)

Characters & Entities

• Nandin
• Candraka
• Atharvastra
• Kala-agni (Pralaya-fire)

FAQs

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

It shows that even Vedic mantra-weapons are subordinate to Śiva’s śāsana (divine command), implying that true protection in Linga worship comes from surrender to Pati (Śiva), not from independent ritual power.

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

Śiva-tattva is implied as the supreme regulating principle: through Nandin (Śiva’s embodied authority), the pralaya-like force is restrained, reflecting Pati’s mastery over creation, preservation, and dissolution.

What ritualistic or Yogic practice is highlighted here?

Astra-śamana (pacification/withdrawal of mantra-energies) under guru/īśvara-ājñā is implied—aligned with Pāśupata discipline where power is governed by obedience, restraint, and devotion rather than display.