Shloka 30
Viśvānara-Gṛhapati Upākhyāna — Śivasya Agni-gṛhe Avatāraḥ
The Account of Viśvānara Gṛhapati and Śiva’s Descent into the House of Fire
अहमप्यत्र वीरेशं समाराध्य त्रिकालताः । आशु पुत्रमवाप्स्यामि यथाभिलषितं स्त्रिया
ahamapyatra vīreśaṃ samārādhya trikālatāḥ | āśu putramavāpsyāmi yathābhilaṣitaṃ striyā
I too shall worship Vīreśa here at the three sacred times of day. Very soon I will obtain a son—just as a woman may desire.
A woman devotee (speaking within the Shatarudrasaṃhitā narrative, as relayed by Suta Goswami)
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: A woman devotee voices a vow: tri-kāla worship of Vīreśa at this kṣetra to obtain putra-prāpti. The narrative illustrates how paśu (bound soul) approaches Pati through disciplined bhakti for desired fruit.
Significance: Models tri-kāla upāsanā as an accessible vrata for householders; frames Śiva as responsive to sincere desire when aligned with niyama and devotion.
Shakti Form: Pārvatī
Role: nurturing
FAQs
It teaches that sincere, disciplined devotion to Lord Shiva (here as Vīreśa), performed regularly at the three daily sacred times, makes one’s heartfelt wish bear fruit—while keeping the devotee oriented toward dharma and reverence for Pati (Shiva) as the compassionate giver of grace.
Vīreśa is a Saguna manifestation of Shiva approached through concrete worship (often understood as linga-pūjā in Purāṇic practice). The verse highlights Shiva’s accessibility in form and name, where steady ritual devotion becomes a channel for Shiva’s anugraha (grace) to manifest as blessings in life.
Tri-kāla worship—adoration of Shiva morning, noon, and evening—supported by mantra-japa (especially the Panchākṣarī “Om Namaḥ Śivāya”), and traditional Shaiva observances like bhasma (tripuṇḍra) and rudrākṣa as aids to steadiness and remembrance.