Shiva’s Kedara-Tirtha and the Rise of Mura: From Shaiva Pilgrimage to Vaishnava Theology
स्थानं त्रैलोक्यमास्थाय मूलाहारो ऽम्बुभोजनः वाय्वाहारस्तदा तस्थौ नववरिषशतं क्रमात्
sthānaṃ trailokyamāsthāya mūlāhāro 'mbubhojanaḥ vāyvāhārastadā tasthau navavariṣaśataṃ kramāt
Ngài an trụ như thể bao trùm cả tam giới; trước nuôi thân bằng rễ cây, rồi bằng nước, rồi bằng khí; như vậy, theo thứ lớp, ngài ở trong khổ hạnh suốt chín trăm năm.
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
It is best read as Purāṇic hyperbole indicating the ascetic’s tapas becomes ‘world-filling’ in potency—his presence and vow acquire cosmic consequence, not that he physically occupies all realms.
It encodes graded renunciation: from minimal solid food (roots) to liquid-only (water) to prāṇa-based subsistence (air). This is a standard Purāṇic way to signal intensification of tapas and mastery over bodily needs.
Yes. Such long durations mark tapas as supra-human and legitimizing—establishing the yati’s authority and the inevitability of divine response in later narrative developments.