Shloka 47
गौतमस्य शिवदर्शनं पापक्षयवचनं च | Gautama’s Vision of Śiva and the Teaching on Sin and Purification
यावत्सिंहे गुरुश्चैव स्थास्यामस्तावदेव हि । त्वयि स्नानं त्रिकालं च शंकरस्य च दर्शनम्
yāvatsiṃhe guruścaiva sthāsyāmastāvadeva hi | tvayi snānaṃ trikālaṃ ca śaṃkarasya ca darśanam
ഹേ പൂജ്യ ഗുരുവേ, ഞങ്ങൾ സിംഹതീർത്ഥത്തിൽ എത്രകാലം നിലകൊള്ളുമോ അത്രകാലം ഇവിടെ നിനക്കുള്ളിൽ ത്രികാലസ്നാനവും ശങ്കരന്റെ പാവന ദർശനവും ലഭിക്കും.
Suta Goswami (narrating the pilgrimage glory within the Kotirudra Saṃhitā context)
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: The verse operationalizes the tīrtha’s grace: during the Guru-in-Siṃha stay at Siṃha-tīrtha, pilgrims perform trikāla-snāna and obtain Śaṅkara-darśana—typical of Purāṇic tīrtha discipline where repeated daily rites intensify purification and receptivity to grace.
Significance: Trikāla bathing + Śiva-darśana is presented as a complete sādhana package for pāpa-kṣaya and bhakti-vṛddhi during the auspicious period.
Type: panchakshara
Role: nurturing
Offering: pushpa
Cosmic Event: Auspicious period while Guru (Jupiter) is in Siṃha-rāśi; trikāla implies dawn–midday–evening observance
FAQs
The verse highlights tīrtha-vāsa (staying at a sacred place) as a discipline of purification: regular trikāla snāna and Śiva-darśana cultivate devotion (bhakti) and inner clarity, aligning the seeker toward Śiva as Pati (the liberating Lord).
In the Kotirudra context of holy sites, “Śaṅkara-darśana” implies approaching Saguna Śiva through accessible sacred forms—especially the Liṅga at a tīrtha—where repeated darśana and worship deepen sambandha (relationship) with the Lord.
A practical takeaway is trikāla snāna (bathing at dawn, noon, and dusk) combined with daily Śiva-darśana; one may support this with Panchākṣarī japa (“Om Namaḥ Śivāya”) and simple liṅga-pūjā as part of the tīrtha observance.