Shloka 39
दिव्य-भवन-छत्र-निर्माणः तथा देवसमाह्वानम्
Divine Pavilion and Canopy; Summoning the Gods
इत्थमाभाष्य बहुधा सुप्रणम्य सतीं शिवाम् । तदाज्ञया वने तस्मिन् विचचार रघूद्वहः
itthamābhāṣya bahudhā supraṇamya satīṃ śivām | tadājñayā vane tasmin vicacāra raghūdvahaḥ
Thus speaking in many ways, and bowing deeply again and again to Sati—auspicious and one with Shiva—Raghu’s illustrious descendant then wandered in that very forest, acting according to her command.
Suta Goswami (narrating to the sages of Naimisharanya)
Tattva Level: pashu
Shiva Form: Umāpati
Jyotirlinga: Rāmeśvara
Sthala Purana: Rāma’s obedience to divine instruction and subsequent wandering/search culminate in Śiva-worship remembered at Setu; the tradition frames success as arising from Satī/Śiva’s sanction and grace.
Significance: Pilgrimage models śaraṇāgati (obedience to divine command) and purification through tīrtha and Śiva-darśana; supports seekers in aligning action with grace.
Shakti Form: Satī
Role: teaching
FAQs
It highlights Shaiva bhakti expressed as humility and obedience: repeated prostration to Sati (Shiva’s Shakti) and acting under divine instruction, showing that grace is approached through reverence and disciplined following of the Lord’s will.
By calling Sati “Śivā” (the auspicious, Shiva-natured Shakti), the verse points to Saguna worship where Shiva is approached with form and attributes through Shakti; reverence to Shakti is reverence to Shiva, supporting temple and Linga-centered devotion grounded in surrender.
The practical takeaway is repeated pranama (prostration) with remembrance of Shiva-Shakti unity; one may pair this with japa of the Panchakshara mantra “Om Namaḥ Śivāya” while undertaking one’s duties as an offering under divine command.