Shloka 32
तारकपीडितदेवशरणागतिḥ — The Devas Seek Refuge from Tāraka
सा सुता गिरिराजस्य सांप्रतं प्रौढयौवना । तपस्यते हिमगिरौ नित्यं संसेवते हरम्
sā sutā girirājasya sāṃprataṃ prauḍhayauvanā | tapasyate himagirau nityaṃ saṃsevate haram
ธิดาแห่งราชาแห่งขุนเขานั้น บัดนี้อยู่ในวัยหนุ่มสาวอันเต็มเปี่ยม บำเพ็ญตบะ ณ หิมคีรี และปรนนิบัติพระหระ (พระศิวะ) ด้วยภักดีเป็นนิตย์.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Kedāranātha
Sthala Purana: Himālaya-tapas setting evokes Kedāra: Śiva as mountain-lord granting grace to ascetics; the Purāṇic imagination repeatedly locates Śiva’s anugraha in Himalayan austerity-fields.
Significance: Tapas and darśana in the Himalayan abode are portrayed as direct means to Śiva’s grace (anugraha) and loosening of pāśa (bondage).
Shakti Form: Pārvatī
Role: teaching
Offering: pushpa
FAQs
It presents Pārvatī as the ideal sādhikā: through disciplined tapas and steady sevā to Hara, the soul turns from worldly identity to single-pointed devotion, ripening for Śiva’s grace that removes pāśa (bondage).
The verse emphasizes Saguna upāsanā—reverent service to Hara as the personal Lord. In practice, this devotion is commonly expressed through Liṅga-pūjā, where constant worship and inner remembrance mirror Pārvatī’s continuous attendance upon Śiva.
It suggests tapas supported by daily Śiva-sevā: steady japa of the Pañcākṣarī (“Om Namaḥ Śivāya”), simple Liṅga worship, and a life of restraint and purity—done consistently as “nityam” (every day).