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
A mulher que busca o mérito da peregrinação—se beber a água que lavou os pés de seu marido—então, sem dúvida, nesse ato estão contidos todos os tīrthas e todos os santuários sagrados (kṣetras).
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.