Shloka 62

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

Devanagari script

वरयामास च तदा वरेण्यं विरजेक्षणम् कृताञ्जलिपुटो भूत्वा प्रणिपत्य पुनः पुनः

Transliteration

varayāmāsa ca tadā vareṇyaṃ virajekṣaṇam kṛtāñjalipuṭo bhūtvā praṇipatya punaḥ punaḥ

Translation

Pagkatapos, na magkadikit ang mga palad sa paggalang, paulit-ulit siyang yumukod at nagmakaawa ng isang biyaya sa Pinaka-karapat-dapat sambahin—si Śiva, ang Panginoong may matang dalisay at walang dungis.

Word by Word

• varayāmāsa: he sought (a boon), he petitioned

• ca: and

• tadā: then

• vareṇyam: the most excellent, the most worthy of choice (the Supreme)

• viraja-īkṣaṇam: the stainless-eyed, the pure-seeing One

• kṛta-añjali-puṭaḥ: having formed the hollow of joined palms (añjali)

• bhūtvā: having become, having assumed (that posture)

• praṇipatya: having prostrated, having bowed down

• punaḥ punaḥ: again and again, repeatedly

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It highlights the core posture of Linga-bhakti—añjali (joined palms) and repeated praṇāma—showing that approach to the Linga is grounded in humility and surrender to Pati (Shiva).

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

Shiva is indicated as “virajekṣaṇa,” the stainless, purity-seeing Lord—suggesting the transcendent Pati who is untouched by mala (impurity) and who grants grace to the bound pashu.

What ritualistic or Yogic practice is highlighted here?

Devotional practice through bodily submission—añjali and repeated prostration—serving as an outer sign of inner śaraṇāgati (seeking refuge) that supports Shaiva sādhanā, including Pashupata-oriented worship.