Shloka 25
पार्वत्याः यात्रासंस्कारः तथा पातिव्रत्योपदेशः / Preparations for Girijā’s Auspicious Journey and the Teaching on Pātivratya
तीर्थार्थिनी तु या नारी पतिपादोदकम्पिबेत् । तस्मिन्सर्वाणि तीर्थानि क्षेत्राणि च न संशयः
tīrthārthinī tu yā nārī patipādodakampibet | tasminsarvāṇi tīrthāni kṣetrāṇi ca na saṃśayaḥ
Seorang wanita yang mendambakan pahala ziarah—jika dia meminum air yang telah membasuh kaki suaminya—maka tanpa ragu, dalam perbuatan itu terkandung segala tīrtha dan segala kṣetra suci.
Sūta Gosvāmin (narrating the Purāṇic teaching to the sages, as typical in the Rudra Saṃhitā frame)
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: The verse internalizes tīrtha: pilgrimage-merit is said to be present in a domestic rite of reverence, relocating ‘kṣetra’ from geography to dharma-centered household practice.
Significance: Frames merit as accessible through niyama and devotion, not only travel—emphasizing inner/ethical tīrtha.
Role: nurturing
FAQs
It teaches that sacredness is not only geographical; through dharmic devotion within the household, one can receive the fruit of tīrtha-yātrā. In a Shaiva lens, sanctity arises from right intention (bhakti) and disciplined conduct (dharma), transforming ordinary acts into spiritually potent observances.
The verse aligns with Saguna-bhakti where reverence expressed through prescribed dharma becomes worship in spirit. Just as a devotee approaches the Liṅga with purity and devotion, the home itself becomes a kṣetra when actions are performed with devotional awareness and sacred intent.
It suggests a dharmic vrata-like observance emphasizing purity, humility, and devotion in married life. As a Shaiva takeaway, one may pair such acts with japa of the Pañcākṣarī mantra (“Om Namaḥ Śivāya”) to internalize the sense that true tīrtha is realized through devoted practice.