Shloka 33
Gaṅgā-Avataraṇa and the Naming of Gaṅgādvāra (गङ्गावतरणम्—गङ्गाद्वारप्रसिद्धिः)
ततस्स गौतमो भीतो गौर्हतेति बभूव ह । चकार विस्मयं नार्यहल्याशिष्यैश्शिवानुगः
tatassa gautamo bhīto gaurhateti babhūva ha | cakāra vismayaṃ nāryahalyāśiṣyaiśśivānugaḥ
అప్పుడు గౌతముడు భయపడిపోయి—“గోవు హతమైంది!” అని మనసులో అనుకున్నాడు. అహల్యాదేవి ఉపదేశంతో బోధింపబడిన ఆ శివభక్తుడు ఆశ్చర్యంతో నిండిపోయాడు.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Sthala Purana: The verse marks Gautama as ‘Śivānuga’ (Śiva’s devotee), a key narrative cue that Śiva’s grace will ultimately resolve the bondage created by accusation and karma; not a Jyotirliṅga passage.
Significance: Affirms Śiva-bhakti as refuge amid fear and social condemnation; points toward anugraha beyond mere karmic accounting.
Shakti Form: Pārvatī
Role: teaching
FAQs
It highlights the shock of perceived sin (go-hatya) and the awakening of conscience, which in Shaiva Siddhanta becomes a doorway to purification through Shiva’s grace and right expiation.
The narrative frame in Kotirudra Samhita typically turns human error and fear into a movement toward Saguna Shiva worship—approaching Shiva through tangible rites (often centered on the Linga) to remove impurity (mala) and restore dharma.
The implied takeaway is prāyaścitta with Shiva-bhakti—Linga worship with mantra-japa (especially “Om Namaḥ Śivāya”), along with purity disciplines such as bhasma (tripuṇḍra) and prayerful repentance, as appropriate to one’s tradition.