Shloka 41
गिलासुर-आक्रमणम् तथा शिवसैन्य-समाह्वानम् — The Assault of Gila and Śiva’s Mobilization
हरस्तैस्तैस्सार्द्धं गिरिवरगुहायां प्रमुदितो विसृज्यैकानंशान् विविधबलिना पूज्यसुनगान् । चकाराज्ञां क्रीडां गिरिवर सुतां प्राप्य मुदितां तथा पुत्रं घोराद्विधसवदनान्मुक्तमनघम्
harastaistaissārddhaṃ girivaraguhāyāṃ pramudito visṛjyaikānaṃśān vividhabalinā pūjyasunagān | cakārājñāṃ krīḍāṃ girivara sutāṃ prāpya muditāṃ tathā putraṃ ghorādvidhasavadanānmuktamanagham
There, in the cave of the best of mountains, Hara rejoiced with those attendants. Having dispatched certain portions (of his power) and venerable divine beings endowed with varied strength, he issued his command. Then, delighted, he obtained the mountain-born goddess (Pārvatī) for his sportive play; and he also gained, free from all blemish, a son released from the dreadful, twofold-faced (peril).
Sūta Gosvāmin (narrating to the sages of Naimiṣāraṇya)
Tattva Level: pati
Shiva Form: Umāpati
Sthala Purana: Mountain-cave setting evokes the archetypal ‘giri-guhā’ of Śiva’s tapas and līlā with the Girijā; not a specific jyotirliṅga episode in this verse.
Significance: Frames Śiva as both cosmic commander (niyantṛ) and householder with Umā—teaching that dharma is stabilized when Pati’s grace integrates power (śakti) and order (ājñā).
Shakti Form: Pārvatī
Role: nurturing
FAQs
The verse highlights Hara as Pati—the sovereign Lord who both delights in divine līlā and also governs the cosmos by sending forth empowered portions and issuing commands. In Shaiva Siddhānta, this reflects Śiva’s grace (anugraha) operating alongside his lordship, protecting and guiding beings toward purity (anagha) and liberation.
By portraying Hara’s personal presence, attendants (gaṇas), and relational līlā with Pārvatī, the verse supports Saguna Śiva-upāsanā—devotion to Śiva with attributes. Such narrative remembrance naturally culminates in Liṅga worship, where devotees approach the same Lord in a stable, consecrated form for daily pūjā.
A practical takeaway is bhakti-based smaraṇa (remembrance) of Hara together with japa of the Pañcākṣarī—“Om Namaḥ Śivāya”—seeking Śiva’s protection from fear and obstacles. During pūjā, offering bilva leaves to the Liṅga while contemplating Śiva’s anugraha aligns with the verse’s theme of divine command and safeguarding.