Shloka 35
Niṣādasya Bhillasya Itihāsaḥ — Śivarātri-vrata-prabhāvaḥ
The Hunter’s Account and the Efficacy of the Śivarātri Observance
इत्याद्यनेकशपथान्मृगी कृत्वा स्थिता यदा । तदा व्याधस्य विश्वस्य गच्छेति गृहमब्रवीत्
ityādyanekaśapathānmṛgī kṛtvā sthitā yadā | tadā vyādhasya viśvasya gaccheti gṛhamabravīt
After making him swear many oaths in this manner, she remained there, having taken the form of a doe. Then she said to that hunter Viśva, “Go home.”
Suta Goswami (narrating the Kotirudra Samhita account to the sages of Naimisharanya)
Tattva Level: pashu
Sthala Purana: Narrative episode (ākhyāna) involving a mṛgī (doe-form) and a hunter named Viśva; no direct Jyotirliṅga anchoring in this verse.
Significance: Moral-narrative significance: the story uses disguise/form-assumption and oath-binding to move the plot toward dharmic resolution; it illustrates how delusion/concealment can operate in worldly relations.
FAQs
The verse highlights dharma through restraint: after binding the hunter with repeated oaths, the transformed doe directs him away from further harm. In Shaiva understanding, right conduct (dharma) and truthfulness purify the pashu (bound soul) and prepare the mind for devotion to Pati (Shiva).
Though the Linga is not named in this line, Kotirudra Samhita frames many episodes as moral preparation for Jyotirlinga pilgrimage and Saguna Shiva worship. Turning away from violence and keeping vows are considered supportive disciplines that make Linga worship fruitful and sattvic.
The immediate takeaway is vrata-like discipline: speak truth, keep vows, and refrain from harm. As a Shaiva practice, one may pair this with daily japa of the Panchakshara mantra (Om Namaḥ Śivāya) and a resolve (saṅkalpa) to practice ahiṃsā while undertaking pilgrimage or worship.