Shloka 33
अनरण्य-वंशवर्णनम् तथा पिप्पलादस्य कामोत्पत्तिः
Genealogy of King Anaraṇya and Pippalāda’s arousal of desire
राजा सर्वान्परित्यज्य दत्त्वा वृद्धाय चात्मजाम् । ग्लानिं चित्ते समाधाय जगाम तपसे वनम्
rājā sarvānparityajya dattvā vṛddhāya cātmajām | glāniṃ citte samādhāya jagāma tapase vanam
Alles verlassend, gab der König seine eigene Tochter dem Greis zur Ehe. Dann, von schwerer Mattigkeit im Herzen erfüllt, zog er in den Wald, um Tapas (Askese) zu üben, wandte sich von weltlichen Fesseln ab und betrat den Weg des Tapas, der das gebundene Wesen (paśu) zu Herrn Śiva führt, dem Pati, dem Befreier.
Suta Goswami (narrating to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Mahādeva
Sthala Purana: Not a Jyotirliṅga episode; the verse frames a king’s renunciation (tyāga) and forest-tapas as a karmic turning-point that prepares the soul for Śiva’s grace (anugraha) later in the narrative.
Significance: Didactic tīrtha-value: models vairāgya and tapas as preparatory disciplines for loosening pāśa (bondage) and becoming fit for Śiva’s grace.
FAQs
It highlights the pivot from worldly entanglement to tapas: the king’s inner exhaustion becomes a catalyst for vairāgya, pointing to the Shaiva Siddhānta movement from paśu bound by pāśa toward Śiva (Pati) through disciplined austerity.
Though the Liṅga is not named here, the turn to forest-tapas is the classic preparatory ground for Saguna Śiva-upāsanā—purifying mind and karma so devotion and worship can mature into Śiva’s grace (anugraha).
The verse suggests tapas with inward resolve: a practical takeaway is steady japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) alongside simple ascetic discipline; where appropriate, wearing rudrākṣa and applying tripuṇḍra (bhasma) supports Shaiva sādhana.