Shloka 33
त्रिकालं चैव सुस्नातः पूजनं विविधं तदा । चकारोपासनन्तत्र हरस्य च पुनः पुनः
trikālaṃ caiva susnātaḥ pūjanaṃ vividhaṃ tadā | cakāropāsanantatra harasya ca punaḥ punaḥ
Nachdem er zu den drei heiligen Tageszeiten gründlich gebadet hatte, vollzog er sodann vielfältige Formen der Verehrung; und dort übte er immer wieder hingebungsvolle Anbetung Haras (des Herrn Śiva).
Sūta Gosvāmin
Tattva Level: pashu
Shiva Form: Mahādeva
Sthala Purana: Not a site-legend; it describes daily discipline (trikāla-snāna) and repeated upāsanā of Hara, aligning with Purāṇic norms for Śiva-bhakti.
Significance: Models nitya-kriyā: purity through regular bathing and sustained worship, understood as preparing the paśu (bound soul) for Śiva’s anugraha.
Role: nurturing
FAQs
It highlights Shaiva discipline: purification (tri-kāla snāna) followed by repeated upāsanā, showing that steady, recurring devotion to Hara ripens the soul toward Śiva’s grace and liberation.
The verse emphasizes practical Saguna worship—structured pūjā and continual upāsanā—typical of Liṅga-centered devotion where the devotee repeatedly turns mind and action toward Śiva’s accessible, worshipful form.
Tri-kāla bathing and regular Shiva pūjā with repeated upāsanā—supported in Shaiva practice by japa (e.g., Pañcākṣarī “Om Namaḥ Śivāya”), and traditional aids like bhasma (tripuṇḍra) and rudrākṣa where applicable.