Shiva Purana — Vayaviya Samhita, Shloka 51
मनु-शतरूपा-प्रसूतिः तथा दक्षकन्याविवाहाः
Manu–Śatarūpā, Prasūti, and the Marriages of Dakṣa’s Daughters
मेरोस्तु धरणी पत्नी दिव्यौषधिसमन्वितम् । मंदरं सुषुवे पुत्रं चित्रिसुन्दरकन्धरम् । स एव मंदरः श्रीमान्मेरुपुत्रस्तपोबलात् । साक्षाच्छ्रीकंठनाथस्य शिवस्यावसथं गतः
merostu dharaṇī patnī divyauṣadhisamanvitam | maṃdaraṃ suṣuve putraṃ citrisundarakandharam | sa eva maṃdaraḥ śrīmānmeruputrastapobalāt | sākṣācchrīkaṃṭhanāthasya śivasyāvasathaṃ gataḥ
Dharaṇī, esposa de Meru, dio a luz un hijo llamado Mandara, provisto de hierbas divinas de virtud sanadora y adornado con una forma maravillosamente bella. Ese ilustre Mandara—hijo de Meru—por el poder de sus austeridades, fue directamente a la morada misma de Śiva, el Señor de la garganta azul (Śrīkaṇṭha).
Suta Goswami
Tattva Level: pati
Shiva Form: Nīlakaṇṭha
Jyotirlinga: Kedāranātha
Sthala Purana: The verse evokes the Himalayan Śiva-abode motif; Kedāra is classically situated in Śiva’s Himalayan sphere where tapas leads to Śiva-darśana.
Significance: Tapas and pilgrimage to Śiva’s Himalayan abode are portrayed as direct access to Śiva (sākṣāt), emblematic of anugraha culminating in darśana.
Type: stotra
Role: teaching
Cosmic Event: Tapobalāt (power of austerity) as a transformative cosmic force enabling direct approach to Śiva
FAQs
It presents tapas (disciplined austerity) as a purifying force that, when aligned with devotion to Pati (Śiva), leads the soul toward Śiva’s presence—symbolizing divine grace and the culmination of spiritual striving.
By naming Śiva as Śrīkaṇṭha and speaking of His abode, the verse emphasizes Saguna Śiva—Śiva with attributes—who is approachable through devotion, worship, and inner discipline, the same orientation that underlies Liṅga-upāsanā.
The implied practice is tapas combined with focused Śiva-bhakti—supported by japa of the Pañcākṣarī mantra ("Om Namaḥ Śivāya") and steady meditation on Śiva (dhyāna), as the inner means to approach the Lord.