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
“Ang mismong Himavān na ito—ang aking lolo sa ina, ang pinakadakila sa mga bundok—sa araw na ito ay tiyak na magiging tagapagkaloob ng mga bunga (mga espirituwal na pagtatamo) sa mga dakilang asetiko.”
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).