Shloka 28
Arjuna’s Mantra-Empowerment and the Pāṇḍavas’ Separation (Śiva-rūpa through Mantra)
अर्जुनोपि स्वयं गच्छन्दुर्गाद्रिषु दृढव्रतः । यक्षं लब्ध्वा च तेनैव दस्यून्निघ्नन्ननेकशः
arjunopi svayaṃ gacchandurgādriṣu dṛḍhavrataḥ | yakṣaṃ labdhvā ca tenaiva dasyūnnighnannanekaśaḥ
Auch Arjuna, fest in seinem Gelübde, ging allein in die schwer zugänglichen Bergschluchten. Dort erlangte er einen Yakṣa (ein göttliches Wesen) und schlug mit eben dieser Kraft immer wieder viele Räuber nieder.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: No explicit Jyotirliṅga; the ‘durgādri’ and encounter with a yakṣa function as a liminal-guardian motif often seen near sacred mountains/kshetras.
Significance: Teaches that steadfast vrata and divine assistance (yakṣa/gaṇa-like aid) support dharma-protection; in Śaiva reading, protection is Śiva’s ‘sthiti’ through attendants.
Shakti Form: Durgā
Role: nurturing
FAQs
It highlights dṛḍha-vrata—steadfast discipline—as the vessel through which divine support manifests, enabling dharmic protection and the removal of disruptive forces.
In a Shaiva lens, the ‘divine aid’ symbolized by the Yakṣa reflects Saguna Shiva’s grace supporting the devotee’s vow; worship of Shiva (Linga-upasana) is traditionally paired with vrata and ethical restraint to align one’s power with dharma.
A practical takeaway is vrata with japa—especially the Panchakshara (Om Namaḥ Śivāya)—combined with purity disciplines (bhasma/tripundra and rudraksha, where applicable) to steady the mind and channel strength toward righteous action.