Shiva Purana — Rudra Samhita, 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
«Oui, dans la forêt nommée Badarī — demeure sainte et de bon augure, comme la “maison” de Hari (Viṣṇu) —, affermissant ton être intérieur et purifié de toute souillure, tu atteindras le Suprême.» Après ces paroles, le dévoreur de démons, tourmenté par la faim, erra de nouveau à cause de la guerre ; pourtant il se réjouissait, se complaisant dans sa propre férocité.
Sūta Gosvāmī (narrating to the sages of Naimiṣāraṇya)
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Jyotirlinga: Kedāranātha
Sthala Purana: Himalayan Badarī–Kedāra sacred geography: the counsel to go to Badarī (Hari’s abode) evokes the twin tīrtha complex where Śiva is worshipped in the high Himalaya and liberation is sought through tapas and purification.
Significance: Frames tīrtha as a means of purification (mala-kṣaya) and inner steadiness leading toward the Supreme; supports the Siddhānta emphasis on śuddhi and grace.
Role: teaching
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.