Shloka 47
रावणस्य तपः-शिवानुग्रहः — Rāvaṇa’s Austerity and Śiva’s Bestowal of Grace
धिक् शरीरं बलं चैव धिक् तपः करणं मम । इत्युक्त्वा तु मया तत्र स्थापितेग्नौ हुतं बहु
dhik śarīraṃ balaṃ caiva dhik tapaḥ karaṇaṃ mama | ityuktvā tu mayā tatra sthāpitegnau hutaṃ bahu
“ช่างน่ารังเกียจร่างกายนี้ และช่างน่ารังเกียจพละกำลังนี้; ช่างน่ารังเกียจเครื่องมือแห่งตบะของเรา!” กล่าวแล้ว ข้าพเจ้าได้ถวายอาหุติจำนวนมากลงในไฟบูชาที่ตั้งไว้ ณ ที่นั้น
Suta Goswami (narrating the Kotirudra Saṃhitā account to the sages, quoting the devotee/actor in the episode)
Tattva Level: pashu
Shiva Form: Rudra
Sthala Purana: The narrative turns from regulated pūjā to fierce self-negation and fire-offering. The devotee’s ‘dhik’ marks a crisis-point where egoic reliance on body/strength/tapas is rejected, moving toward surrender that can precipitate grace.
Significance: Highlights that ritual without inner transformation can feel fruitless; the ‘homa’ becomes a symbol of burning limited selfhood (ahaṃkāra) before Śiva.
Offering: naivedya
FAQs
It expresses vairāgya (disgust toward egoic reliance on body and power) and a turn toward purification through consecrated action, showing that true progress in Shaiva practice begins with humility and inner renunciation.
By rejecting pride in one’s own tapas and redirecting effort into a sanctified offering, the verse aligns with Saguna Shiva worship where devotion and surrendered ritual action become a means to receive Shiva’s grace rather than claiming attainment by personal force.
Performing homa (fire-offering) with a repentant, surrendered mind—supported by japa of Shiva’s names (especially the Panchakshara, “Om Namaḥ Śivāya”)—is implied as a corrective to pride and a purifier of intention.