Shloka 3
Yatinātha-līlā: Śiva’s Test of the Bhilla Devotees at Arbuda Mountain
तत्पत्नी ह्याहुका नाम बभूव किल सुव्रता । उभावपि महाशैवावास्तान्तौ शिवपूजकौ
tatpatnī hyāhukā nāma babhūva kila suvratā | ubhāvapi mahāśaivāvāstāntau śivapūjakau
അവന്റെ ഭാര്യയുടെ പേര് ‘ആഹുകാ’ ആയിരുന്നു; അവൾ സുവ്രതയായി വ്രതനിഷ്ഠയോടെ നിലകൊണ്ടു. അവർ ഇരുവരും മഹാശൈവന്മാർ—ശ്രീശിവനെ അചഞ്ചല ഭക്തിയോടെ പൂജിക്കുന്നവർ.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: Introduces Āhuka’s wife and establishes both as mahāśaiva śivapūjakas—devotional qualification that invites Śiva’s saving intervention later in the story.
Significance: Highlights householders’ bhakti: steadfast vows (suvrata) and regular worship are portrayed as sufficient to draw divine grace regardless of social origin.
Role: nurturing
Offering: pushpa
FAQs
It praises disciplined vow-based living (su-vrata) joined with Śiva-bhakti, presenting the ideal household path where devotion to Pati (Śiva) purifies the pashu (individual soul) and supports liberation-oriented conduct.
By calling them śivapūjakau (worshippers of Śiva), the verse points to concrete, Saguna forms of devotion—classically expressed in Śiva-pūjā and Liṅga-arcana—through which devotees cultivate steadiness, purity, and grace.
The takeaway is regular Śiva-pūjā supported by vrata (disciplined observances), such as daily worship with mantra-japa (notably the Pañcākṣarī, “Om Namaḥ Śivāya”) and simple purity disciplines consistent with Shaiva practice.