Shloka 21
एकोनविंशतिशिवावतारवर्णनम्
Description of the Nineteen Manifestations/Avatāras of Śiva
सिद्धक्षेत्रे महापुण्ये शिखण्डी नाम पर्वतः । शिखण्डिनो वनं वापि यत्र सिद्धनिषेवितम्
siddhakṣetre mahāpuṇye śikhaṇḍī nāma parvataḥ | śikhaṇḍino vanaṃ vāpi yatra siddhaniṣevitam
अतिपुण्य सिद्धक्षेत्रात ‘शिखण्डी’ नावाचा पर्वत आहे; तसेच शिखण्डीचे वनही आहे, जिथे सिद्धजन सतत सेवित व वसती करतात.
Suta Goswami
Tattva Level: pasha
Shiva Form: Sadāśiva
Sthala Purana: Describes a ‘Siddha-kṣetra’ with the Śikhaṇḍī mountain and its forest, frequented by siddhas. Such locales function as liminal zones where bondage (pāśa) is attenuated and grace (anugraha) is readily encountered through tapas and proximity to realized beings.
Significance: Pilgrimage to siddha-kṣetras is portrayed as contact with perfected beings and intensified merit (mahāpuṇya), supporting purification of pāśa (mala/karma/māyā) and readiness for Śiva’s grace.
Role: liberating
FAQs
The verse sanctifies Siddha-kṣetra as a “mahāpuṇya” region and marks it as siddha-sevita—an environment charged with realized presence—implying that proximity to such Shaiva holy spaces supports purification, devotion, and readiness for Shiva’s grace.
By identifying a siddha-frequented tirtha and its mountain/forest, the text frames sacred landscape as an aid to Saguna Shiva worship—places where devotees more naturally perform puja, japa, and contemplation of Shiva’s forms, leading the mind toward the higher (nirguṇa) reality.
A practical takeaway is tirtha-smaraṇa and tirtha-yātrā with Shiva-japa—especially the Panchākṣarī “Om Namaḥ Śivāya”—performed in a pure place (vana/parvata) with disciplined conduct, as such settings are traditionally suited for siddhi-oriented meditation.