Shloka 40
Śiva-nāma-smaraṇa and Śambhu’s Protective Manifestation
Dāruka Episode
पार्वत्याश्च बलं चैव संपूर्णं वै भविष्यति । अन्ये च म्लेच्छरूपा ये भविष्यंति वने शुभाः
pārvatyāśca balaṃ caiva saṃpūrṇaṃ vai bhaviṣyati | anye ca mleccharūpā ye bhaviṣyaṃti vane śubhāḥ
และพละกำลังของพระแม่ปารวตีจักสมบูรณ์โดยแท้ อีกทั้งผู้อื่นด้วย—แม้ปรากฏในรูปมเลจฉะ—ก็จักอุบัติขึ้นในป่าอันเป็นมงคลนั้น
Suta Goswami (narrating the Kotirudrasaṃhitā account to the sages at Naimisharanya)
Tattva Level: pati
Shiva Form: Umāpati
Jyotirlinga: Nāgeśvara
Sthala Purana: The narrative anticipates the Darukāvana setting: Śakti’s bala becomes fully manifest, and beings in ‘mleccha’ outward forms appear in the forest—often read as the Lord’s līlā of veiling/revealing dharma in a liminal sacred grove that culminates in the Jyotirliṅga’s appearance.
Significance: Affirms the sanctity of the forest-kṣetra where even those with nonconforming outer identities can become ‘śubhāḥ’ through proximity to Śiva-Śakti and the kṣetra’s transforming power.
Shakti Form: Pārvatī
Role: liberating
FAQs
The verse points to Śakti’s (Pārvatī’s) power becoming fully manifest for dharma, and it affirms that divine aid may appear in unexpected outer forms—yet still serve an auspicious, Shiva-aligned purpose.
Kotirudrasaṃhitā commonly frames sacred places (often forests and tīrthas) as arenas where Saguna Shiva’s grace is accessed; here, the completion of Pārvatī’s strength supports the unfolding of Shiva’s sacred work, which devotees approach through Linga worship, pilgrimage, and reverent conduct.
A practical takeaway is tīrtha/vanavāsa devotion: worship Shiva in a sanctified place with steady japa of the Pañcākṣarī (“Om Namaḥ Śivāya”), maintaining purity of intent even when circumstances and people appear outwardly unfamiliar.