Shiva Purana — Rudra Samhita, Shloka 20
शिवदूतगमनानन्तरं शङ्खचूडस्य तुलसीसम्भाषणं युद्धप्रस्थान-तत्परता च / After Śiva’s Messenger Departs: Śaṅkhacūḍa’s Counsel with Tulasī and Readiness for War
रत्नेन्द्रं सारनिर्माणं विमानमभिरुह्य सः । गुरुवर्गं पुरस्कृत्य रणार्थं प्रययौ किल । पुष्पभद्रानदीतीरे यत्राक्षयवटः शुभः । सिद्धाश्रमे च सिद्धानां सिद्धिक्षेत्रं सुसिद्धिदम्
ratnendraṃ sāranirmāṇaṃ vimānamabhiruhya saḥ | guruvargaṃ puraskṛtya raṇārthaṃ prayayau kila | puṣpabhadrānadītīre yatrākṣayavaṭaḥ śubhaḥ | siddhāśrame ca siddhānāṃ siddhikṣetraṃ susiddhidam
彼は、最上の精髄と王者の宝玉で造られた輝かしきヴィマーナに乗り、尊き長老と師たちを先頭に立てて、まことに戦のため出立した。プシュパバドラ―河のほとり、吉祥なるアクシャヤ・ヴァタ（不滅の菩提樹＝バニヤン）が立つ所へ、さらにシッダたちのシッダ―シュラマへ赴いた――そこは真の成就を授ける、よく成った聖なる霊地である。
Suta Goswami
Tattva Level: pashu
Sthala Purana: The verse alludes to Puṣpabhadrā riverbank and an Akṣaya-vaṭa near a Siddhāśrama described as a siddhi-kṣetra; it functions as a local tīrtha-mahātmyā marker rather than a Jyotirliṅga episode.
Significance: Darśana of Akṣaya-vaṭa and residence/visit to Siddhāśrama is framed as siddhi-prada (bestowing attainments), though here approached for martial aims—highlighting the ambiguity of intent.
FAQs
It links outer action (going to battle) with inner dharma: honoring the guru-lineage first and approaching a siddhi-kṣetra, suggesting that righteous action should be grounded in sacred guidance and the grace found in holy places.
Though the Liṅga is not named here, the Rudra Saṃhitā frames sacred places and siddhi-kṣetras as arenas where Saguna Śiva’s grace becomes accessible—supporting devotees through right conduct, pilgrimage, and reverence for the guru.
A practical takeaway is guru-vandana (salutation to one’s teachers) before any major undertaking, along with tīrtha-sevā (reverent visitation of holy riverbanks) accompanied by Śiva-smaraṇa, such as japa of the Pañcākṣarī “Om Namaḥ Śivāya.”