Shloka 21
साधुवेषद्विजाह्वयावतारकथनम् | Account of the ‘Sādhu-veṣa’ Brahmin-Named Incarnation
Prelude
जपन्नाम हरेर्भक्त्या साधुवेषधरो द्विजः । हिमाचलं जगामाशु बन्धुवर्गेस्समन्वितम्
japannāma harerbhaktyā sādhuveṣadharo dvijaḥ | himācalaṃ jagāmāśu bandhuvargessamanvitam
In Hingabe wiederholte er fortwährend den Namen Haris; der Zweimalgeborene, im Gewand eines heiligen Sādhu, zog eilends nach Himācala, begleitet von seinem Verwandtenkreis.
Sūta Gosvāmin
Tattva Level: pati
Shiva Form: Bhikṣāṭana
Sthala Purana: The striking motif—Śiva (in disguise) doing japa of ‘Hari-nāma’—functions as theological pedagogy: the supreme Lord honors devotion itself and demonstrates harmony of divine names while remaining the transcendent Pati.
Significance: Promotes nāma-japa and inter-sectarian reverence: devotion to the divine name is upheld as efficacious; also reinforces the theme that the Lord may arrive as an unrecognized ascetic.
Type: panchakshara
Role: teaching
FAQs
It highlights japa done with bhakti and a life oriented toward sādhana—outer renunciation (sādhu-veṣa) and purposeful movement toward a sacred place—showing how devotion becomes embodied as disciplined action.
Though Hari’s Name is mentioned, the Purāṇic teaching aligns with Saguna worship: sincere name-remembrance and pilgrimage prepare the devotee for approaching Śiva’s sacred presence (often through tīrthas and Liṅga worship) with purified intention.
Nāma-japa with devotion is explicit; the verse also implies vrata-like restraint and pilgrimage. Practically, one may combine mantra-japa with sāttvika conduct, and (where relevant) Shaiva aids like vibhūti (tripuṇḍra) and Rudrākṣa while traveling to a holy kṣetra.