Shloka 41
अत्रीश्वरमाहात्म्यवर्णनम् (Atrīśvara-māhātmya-varṇanam) — “Account of the Greatness of Atrīśvara”
ऋषिश्चापि तथोवाच त्वया स्थेयं सरिद्वरे । सानुकूला भव त्वं हि सनाथान्देवि नः कुरु
ṛṣiścāpi tathovāca tvayā stheyaṃ saridvare | sānukūlā bhava tvaṃ hi sanāthāndevi naḥ kuru
The sage then spoke thus: “O Goddess, you must remain here at this most excellent river-ford. Be gracious and favorable to us, and make us protected—provided with a sure refuge.”
A rishi (sage) addressing the River-Goddess (Devi)
Tattva Level: pashu
Sthala Purana: A sage petitions the river-goddess to remain established at an excellent tīrtha (river-ford), so that beings may become “sanātha” (protected, having refuge). This frames the tīrtha as a locus where Śiva’s grace and purifying power become accessible through the goddess-river’s abiding presence.
Significance: Establishes the tīrtha as a refuge-giving crossing-place: bathing, worship, and residence near such a ford are implied to remove insecurity and confer protection through divine favor.
Role: nurturing
FAQs
It frames a sacred tirtha as a living, compassionate Shakti: the sage asks the Devi to remain present and bestow anugraha (grace), showing that pilgrimage and worship are effective when met with divine favor and inner refuge under Pati (the Lord).
In Kotirudra narratives, holy places and rivers support Jyotirlinga worship by purifying and making devotees “sanātha” (under divine guardianship). The Devi’s favorable presence complements Saguna Shiva worship by providing a sanctified setting for devotion, vrata, and darśana.
A practical takeaway is tirtha-sevā and prayerful invocation—requesting the Devi’s anukūlatā before bathing (snāna), then performing Shiva-pūjā (often with pañcākṣarī japa: “Om Namaḥ Śivāya”) as a refuge-seeking act.