Shloka 18
गिलासुर-आक्रमणम् तथा शिवसैन्य-समाह्वानम् — The Assault of Gila and Śiva’s Mobilization
बदर्याख्यारण्ये ननु हरिगृहापुण्यवसतौ निसंस्तभ्यात्मानं विगतकलुषो यास्यसि परम् । ततस्तेषां वाक्यात्प्रतिदिनमसौ दैत्यगिलनः क्षुधार्तस्संग्रामाद्भ्रमति पुनरामोदमुदितः
badaryākhyāraṇye nanu harigṛhāpuṇyavasatau nisaṃstabhyātmānaṃ vigatakaluṣo yāsyasi param | tatasteṣāṃ vākyātpratidinamasau daityagilanaḥ kṣudhārtassaṃgrāmādbhramati punarāmodamuditaḥ
“Indeed, in the forest called Badarī—an auspicious holy abode, the very ‘house’ of Hari (Viṣṇu)—steadying your inner self and becoming free of impurity, you shall attain the Supreme.” After those words, that demon‑devourer, tormented by hunger, again roamed about because of the battle—yet was gladdened, taking delight in his own fierce prowess.
Sūta Gosvāmī (narrating to the sages of Naimiṣāraṇya)
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
FAQs
The verse links tīrtha (Badarī) with inner sādhana: by steadying the mind and removing kaluṣa (impurity), one becomes fit to attain the Supreme. It contrasts this with the restless, hunger-driven roaming that follows from battle-driven ego and agitation.
Though the verse names Hari’s holy abode, its Shaiva purport aligns with Linga-upāsanā: outer pilgrimage is completed by inner purification and steadiness (niyama, dhyāna). In Shaiva Siddhānta, such purification prepares the soul (paśu) to receive Śiva’s grace (pati-anugraha) through disciplined worship.
The practical takeaway is mind-stabilization and purification: daily japa (especially the Panchākṣarī, “Om Namaḥ Śivāya”), dhyāna, and sāttvika restraint; pilgrimage or temple worship should be accompanied by inner composure, optionally supported by bhasma (tripuṇḍra) and Rudrākṣa as aids to remembrance.