Shloka 31
ततः प्रभाते सा नारी शोकेन महता वृता । शनैर्निववृते दीना स्वदेशायैव केवलम्
tataḥ prabhāte sā nārī śokena mahatā vṛtā | śanairnivavṛte dīnā svadeśāyaiva kevalam
Then, at daybreak, that woman—overwhelmed by great sorrow—slowly turned back, distressed, and set out only toward her own homeland.
Suta Goswami (narrating the Kotirudra Samhita account to the sages at Naimisharanya)
Tattva Level: pashu
Sthala Purana: After the night’s events, at dawn she turns back toward her homeland, still sorrowful—showing that the fruit of Śiva’s grace may be latent, not immediately felt.
Significance: Highlights the Siddhānta view that karma’s outward circumstances may persist (sthiti), while inner purification has begun through contact with Śiva (liṅga) and Śiva-kāla (Śivarātri).
FAQs
It shows a turning point where worldly grief compels withdrawal and return—an early movement toward vairāgya (detachment), which Shaiva teaching treats as a doorway for the soul (paśu) to seek refuge in Pati, Lord Shiva.
Though the Linga is not named here, the Kotirudra Samhita frames such human reversals as the background that leads devotees toward Jyotirlinga worship—seeking Saguna Shiva’s compassionate presence to transform sorrow into steadiness and devotion.
A practical takeaway is to steady grief with japa of the Panchakshara—“Om Namaḥ Śivāya”—and, where appropriate, simple Shaiva observances like Tripuṇḍra (bhasma) and Rudrāksha as supports for inner composure.