Shloka 14

अध्याय १०१: हैमवती-तपः, तारकवंश-उत्पातः, स्कन्द-प्रत्याशा, मदनदहनम्

Devanagari script

तारो वराञ्छतगुणं लब्ध्वा शतगुणं बलम् पितामहाज्जगत्सर्वम् अवाप दितिनन्दनः

Transliteration

tāro varāñchataguṇaṃ labdhvā śataguṇaṃ balam pitāmahājjagatsarvam avāpa ditinandanaḥ

Translation

塔罗迦从祖父神（梵天）处得一项增至百倍的恩赐，遂获百倍之力；而狄提之子凭所赐威能，制伏并统摄了整个世界。

Word by Word

• तारः (tāraḥ): Tāraka

• वरान् (varān): boons

• शतगुणम् (śataguṇam): a hundredfold

• लब्ध्वा (labdhvā): having obtained

• शतगुणम् (śataguṇam): a hundredfold

• बलम् (balam): strength, power

• पितामहात् (pitāmahāt): from the Grandsire (Brahmā)

• जगत्-सर्वम् (jagat-sarvam): the entire world

• अवाप (avāpa): attained, acquired, came to possess

• दिति-नन्दनः (diti-nandanaḥ): the son of Diti (a Daitya).

Speaker

Suta Goswami (narrating the Purana to the sages of Naimisharanya)

Characters & Entities

• Tāraka
• Brahma
• Diti

FAQs

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

It highlights that worldly power gained through boons can lead to domination and imbalance; Linga worship reorients the pashu (soul) toward Pati (Shiva) rather than toward jagat-adhikāra (control of the world).

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

By implication, it contrasts created power (from Brahmā) with the higher Shaiva principle: Shiva as Pati is not merely a giver of temporary might but the liberating Lord beyond pasha (bondage) and asuric appropriation of power.

What ritualistic or Yogic practice is highlighted here?

No specific rite is stated; the takeaway aligns with Pāśupata discipline—transforming the craving for bala (power) into sādhana centered on Shiva-Linga, reducing pasha-driven domination and cultivating liberation-oriented devotion.