Shloka 4
देवस्तुतिः (Deva-stuti) — “Hymn of the Devas / Divine Praise”
तपस्सुदुस्सहं कृत्वा कथं प्राप पतिं हरम् । एतत्सर्वं समाचक्ष्व विस्तराच्छांकरं यशः
tapassudussahaṃ kṛtvā kathaṃ prāpa patiṃ haram | etatsarvaṃ samācakṣva vistarācchāṃkaraṃ yaśaḥ
Nachdem sie so unerträgliche Askesen vollzogen hatte, wie erlangte sie Hara (Śiva) zum Gemahl? Berichte mir dies alles ausführlich — und auch den śaivischen Ruhm (yaśas), der mit Śaṅkara verbunden ist.
A sage-questioner addressing Sūta Gosvāmin (narrative inquiry within the Rudra Saṃhitā discourse)
Tattva Level: pashu
Shiva Form: Umāpati
Sthala Purana: Not a Jyotirliṅga episode; the verse frames the inquiry into Pārvatī’s tapas culminating in Śiva as pati, a paradigmatic narrative of divine grace responding to disciplined sādhana.
Significance: Hearing/reciting the Pārvatī–Śiva marriage cycle is treated as śravaṇa-bhakti that ripens devotion and eligibility for Śiva’s anugraha.
Shakti Form: Pārvatī
Role: liberating
FAQs
The verse frames tapas (disciplined spiritual striving) as a means of purification and one-pointed devotion, culminating in the soul’s “attainment” of Pati—Śiva—whose grace perfects the effort. It also signals that Śiva’s yaśas (glory) is inseparable from the devotee’s transformation.
By asking for “Śāṃkaraṃ yaśaḥ,” the verse points to Saguna Śiva—Śaṅkara/Hara—whose accessible forms (including Liṅga worship) support devotion, vows, and contemplation. The narrative emphasis is that steadfast sādhanā directed to Śiva’s manifest compassion leads to divine union by grace.
The direct takeaway is commitment to tapas: regular vrata, japa, and focused worship of Śiva. In Śaiva practice this commonly aligns with pañcākṣarī-japa ("Om Namaḥ Śivāya"), along with Śiva-pūjā and inner steadiness (dhyāna) sustained over time.