Shloka 36
Viśvānara-Gṛhapati Upākhyāna — Śivasya Agni-gṛhe Avatāraḥ
The Account of Viśvānara Gṛhapati and Śiva’s Descent into the House of Fire
अथ त्रयोदशे मासि स्नात्वा त्रिपथगाम्भसि । प्रत्यूष एव वीरेशं यावदायाति स द्विजः
atha trayodaśe māsi snātvā tripathagāmbhasi | pratyūṣa eva vīreśaṃ yāvadāyāti sa dvijaḥ
Kemudian, pada bulan ketiga belas, setelah mandi di perairan Tripathagā—Gaṅgā yang mengalir melalui tiga alam—Brahmin yang dua kali lahir itu datang pada waktu fajar kepada Vīreśa (Śiva), dan tinggal di sana hingga beroleh hadirat-Nya.
Suta Goswami
Tattva Level: pashu
Sthala Purana: Bathing in Tripathagā (Gaṅgā) precedes approaching Vīreśa; the tīrtha functions as a purifier enabling liṅga-darśana and the Lord’s forthcoming manifestation.
Significance: Gaṅgā-snāna at dawn is portrayed as removing pāśa-impurities (mala) and preparing the devotee for Śiva’s darśana.
Shakti Form: Gaurī
Role: nurturing
FAQs
It highlights disciplined sādhana: purification through tīrtha-snāna (Gaṅgā) and timely, dawn-centered approach to Lord Śiva. In a Shaiva Siddhanta lens, outer purity supports inner receptivity to Śiva’s anugraha (grace).
Vīreśa is invoked as a personal, accessible form of Śiva (saguṇa upāsanā). The verse implies approaching the Lord for darśana after ritual purification—typical of Liṅga-temple worship where devotion is expressed through time, cleanliness, and presence.
Pre-dawn (pratyūṣa) worship after bathing—ideally with mantra-japa such as the Pañcākṣarī (Om Namaḥ Śivāya) and simple offerings—emphasizing regularity and purity as part of a vrata.