Shloka 5
Anasūyā–Atri Tapas-Varṇana
Description of Anasūyā and Atri’s Austerities
ऋषय ऊचुः । सूतसूत महाभाग कथमत्रीश्वरो हरः । उत्पन्नः परमो दिव्यस्तत्त्वं कथय सुव्रत
ṛṣaya ūcuḥ | sūtasūta mahābhāga kathamatrīśvaro haraḥ | utpannaḥ paramo divyastattvaṃ kathaya suvrata
The sages said: “O Sūta, O noble one—how did the Supreme, divine Lord Hara, who is known here as Atrīśvara, become manifest? O you of excellent vows, please explain to us the true principle (tattva) of this.”
The sages (Ṛṣis) of Naimiṣāraṇya
Tattva Level: pashu
Sthala Purana: The sages’ inquiry initiates the explanatory section about Atrīśvara’s manifestation—typical Purāṇic framing where a tīrtha’s origin is elicited by questions on tattva and appearance (prādurbhāva).
Significance: By asking for tattva, the sages model the pashu’s movement from mere wonder to right understanding (samyag-jñāna), a prerequisite for receiving Śiva’s anugraha in Siddhānta.
Role: teaching
FAQs
This verse frames the Jyotirliṅga-style narrative as a search for Shiva-tattva: the sages ask not only for the story of manifestation, but for the underlying metaphysical truth—how the Supreme (Pati) compassionately becomes knowable to devotees.
By asking how Hara “became manifest,” the sages point to Saguna revelation—Shiva taking an accessible form and presence (often as a liṅga/holy site) while remaining the Supreme reality beyond form. Such accounts ground temple worship in tattva rather than mere legend.
The immediate practice implied is śravaṇa (devotional listening) and tattva-vicāra (contemplation of Shiva’s principle). In a Jyotirliṅga context, this is commonly paired with liṅga-abhiṣeka and japa of the Pañcākṣarī mantra “Om Namaḥ Śivāya,” done with a vow-like discipline (suvrata).