Shiva Purana — Rudra Samhita, Shloka 11
तारकवधोत्तरं देवस्तुतिः पर्वतवरप्रदानं च / Devas’ Hymn after Tāraka’s Slaying and the Bestowal of Boons upon the Mountains
योऽयं मातामहो मेऽद्य हिमवान्पर्वतोत्तमः । तपस्विनां महाभागः फलदो हि भविष्यति
yo'yaṃ mātāmaho me'dya himavānparvatottamaḥ | tapasvināṃ mahābhāgaḥ phalado hi bhaviṣyati
இந்த ஹிமவான்—என் தாய்வழித் தாத்தா, மலைகளில் சிறந்தவன்—இன்று மகாபாக்யமான தவசிகளுக்கு பலன் (சித்தி) அளிப்பவனாக நிச்சயம் இருப்பான்.
Kumāra (Kārtikeya/Skanda)
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Jyotirlinga: Kedāranātha
Sthala Purana: Himavān is proclaimed phalada (giver of fruits) to tapasvins, aligning with the Himalayan tīrtha-ideal. Kedāra, situated in the Himālaya, is paradigmatic: austerity in the high Himalayas culminates in Śiva’s grace and siddhi/mukti.
Significance: Tapas and pilgrimage in Himavān’s realm are said to yield ‘phala’—purification, fulfillment of dharmic aims, and ultimately Śiva-anugraha leading toward liberation.
Role: liberating
FAQs
It presents Himavān as a sacred support for tapas: when a place is aligned with dharma and devotion to Śiva, it becomes “phalada”—capable of yielding inner fruits like purity, steadiness, and grace-aided attainment.
In Shaiva Siddhānta, Saguna Śiva is approached through disciplined practice and holy settings; the Himalaya, associated with Śiva’s presence and sanctity, is portrayed as empowering worship and austerity so that devotion ripens into realized benefit.
The verse highlights tapas: steady japa of Śiva-mantras (especially pañcākṣarī), meditation, and restrained living undertaken in a sanctified environment—performed with devotion so that practice yields true “phala” (spiritual results).