Shiva Purana — Rudra Samhita, Shloka 18
गिलासुर-आक्रमणम् तथा शिवसैन्य-समाह्वानम् — The Assault of Gila and Śiva’s Mobilization
बदर्याख्यारण्ये ननु हरिगृहापुण्यवसतौ निसंस्तभ्यात्मानं विगतकलुषो यास्यसि परम् । ततस्तेषां वाक्यात्प्रतिदिनमसौ दैत्यगिलनः क्षुधार्तस्संग्रामाद्भ्रमति पुनरामोदमुदितः
badaryākhyāraṇye nanu harigṛhāpuṇyavasatau nisaṃstabhyātmānaṃ vigatakaluṣo yāsyasi param | tatasteṣāṃ vākyātpratidinamasau daityagilanaḥ kṣudhārtassaṃgrāmādbhramati punarāmodamuditaḥ
“பதரீ எனப்படும் வனத்தில்—ஹரியின் இல்லம்போன்ற புனிதத் தலத்தில்—உள்ளத்தை நிலைநிறுத்தி, மாசற்றவனாய் பரமபதத்தை அடைவாய்.” அவர்களின் சொற்களுக்குப் பின் அந்த அசுரநாசகன் பசியால் வாடி, போரின் காரணமாக மீண்டும் அலைந்தான்; ஆயினும் தன் கடும் வீரத்தின் ரசத்தில் மகிழ்ந்து களித்தான்।
Sūta Gosvāmī (narrating to the sages of Naimiṣāraṇya)
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Jyotirlinga: Kedāranātha
Sthala Purana: Himalayan Badarī–Kedāra sacred geography: the counsel to go to Badarī (Hari’s abode) evokes the twin tīrtha complex where Śiva is worshipped in the high Himalaya and liberation is sought through tapas and purification.
Significance: Frames tīrtha as a means of purification (mala-kṣaya) and inner steadiness leading toward the Supreme; supports the Siddhānta emphasis on śuddhi and grace.
Role: teaching
FAQs
The verse links tīrtha (Badarī) with inner sādhana: by steadying the mind and removing kaluṣa (impurity), one becomes fit to attain the Supreme. It contrasts this with the restless, hunger-driven roaming that follows from battle-driven ego and agitation.
Though the verse names Hari’s holy abode, its Shaiva purport aligns with Linga-upāsanā: outer pilgrimage is completed by inner purification and steadiness (niyama, dhyāna). In Shaiva Siddhānta, such purification prepares the soul (paśu) to receive Śiva’s grace (pati-anugraha) through disciplined worship.
The practical takeaway is mind-stabilization and purification: daily japa (especially the Panchākṣarī, “Om Namaḥ Śivāya”), dhyāna, and sāttvika restraint; pilgrimage or temple worship should be accompanied by inner composure, optionally supported by bhasma (tripuṇḍra) and Rudrākṣa as aids to remembrance.