Shiva Purana — Vayaviya Samhita, Shloka 5
दक्षस्य रुद्रनिन्दा-निमित्तकथनम् / The Cause of Dakṣa’s Censure of Rudra
पुरा सुरासुराः सर्वे सिद्धाश्च परमर्षयः । कदाचिद्द्रष्टुमीशानं हिमवच्छिखरं ययुः
purā surāsurāḥ sarve siddhāśca paramarṣayaḥ | kadāciddraṣṭumīśānaṃ himavacchikharaṃ yayuḥ
Autrefois, tous les devas et les asuras, avec les siddhas accomplis et les suprêmes rishis, allèrent un jour au sommet de l’Himālaya pour contempler Īśāna—le Seigneur Śiva, le Maître souverain.
Suta Goswami
Tattva Level: pati
Shiva Form: Īśāna
Jyotirlinga: Kedāranātha
Sthala Purana: Himālaya-summit setting evokes the Kedāra-kṣetra/Himavat Śiva-abode motif: devas and ṛṣis seek darśana of the Lord in the northern mountains; later traditions connect Kedāra with Śiva’s hidden/manifest presence in the Himalayas.
Significance: Darśana in Himālaya signifies approach to the transcendent Pati; pilgrimage is held to purify pāśa (bondage) and mature the paśu toward Śiva-anugraha.
FAQs
It shows that all classes of beings—even opposing powers like devas and asuras—ultimately turn toward Pati (Śiva) for grace; true auspiciousness arises from seeking His darśana, the direct vision of the Lord who liberates bound souls (paśu) from bondage (pāśa).
The verse emphasizes approaching Īśāna as the personal Lord (saguṇa manifestation) accessible to devotees; in Shaiva practice this ‘beholding’ is mirrored through Liṅga-darśana—seeing Śiva in a consecrated form while remembering His supreme, transcendent nature.
A practical takeaway is darśana-bhāva: pilgrimage or temple worship with focused contemplation of Śiva as Īśāna; accompany it with japa of the Pañcākṣarī “Om Namaḥ Śivāya” and mental ascent to the ‘Himālaya-peak’ of inner stillness (yogic concentration).