Shloka 58
अत्रीश्वरमाहात्म्यवर्णनम् (Atrīśvara-māhātmya-varṇanam) — “Account of the Greatness of Atrīśvara”
तत्रैव ऋषयो दिव्याः समाजग्मुस्सहांगनाः । तीर्थात्तीर्थाच्च ते सर्वे ते पुरा निर्गता द्विजाः
tatraiva ṛṣayo divyāḥ samājagmussahāṃganāḥ | tīrthāttīrthācca te sarve te purā nirgatā dvijāḥ
Right there, the radiant sages arrived together with their wives. Those twice-born ones—who had set out earlier—came on pilgrimage, moving from one tīrtha to another, from sacred ford to sacred ford.
Suta Goswami (narrating the Kotirudra Saṃhitā pilgrimage account to the sages)
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Kedāranātha
Sthala Purana: Sages on tīrtha-yātrā converge at the Śiva-kṣetra, indicating the site’s pull as a pāśa-kṣaya (bondage-diminishing) pilgrimage center.
Significance: Saṅgama of ṛṣis and patnīs models dharmic pilgrimage: tīrtha-paryaṭana culminating in Śiva-kṣetra for puṇya, śuddhi, and bhakti-vṛddhi.
Shakti Form: Pārvatī
Role: nurturing
FAQs
It highlights tirtha-yatra as a purifying discipline: sages move from one sacred place to another with household harmony, showing that devotion to Shiva and disciplined pilgrimage can refine the mind toward grace (anugraha) and liberation.
In the Kotirudra Saṃhitā, sacred tirthas are closely tied to Shiva’s manifested presence—especially Jyotirlinga sites—where Saguna worship (darśana, pūjā, vrata) becomes a direct means to receive Shiva’s blessings while progressing toward deeper realization.
The implied practice is Shiva-centered tirtha-yatra with purity and vows: visiting holy sites, performing Linga-pūjā, japa of the Panchākṣarī (Om Namaḥ Śivāya), and maintaining sattvic conduct during travel.