Shloka 49
Vyāsotpatti-kathana
Account of the Birth/Origin of Vyāsa
श्रीपर्वतादितीर्थानि धारातीर्थं तथैव च । गत्वावगाह्य विधिना चचार परमन्तपः
śrīparvatāditīrthāni dhārātīrthaṃ tathaiva ca | gatvāvagāhya vidhinā cacāra paramantapaḥ
Naglakbay siya sa mga banal na tawiran, mula sa Śrīparvata, at gayundin sa Dhārā-tīrtha; at matapos maligo roon ayon sa itinakdang ritwal, ang dakilang asceta—na nag-aalab sa matinding tapas—ay nagpatuloy sa kanyang mahigpit na pagtalima sa pag-aayuno at pagninilay.
Suta Goswami
Tattva Level: pashu
Jyotirlinga: Oṃkāreśvara
Sthala Purana: Śrīparvata (Mandhātā hill) is famed as the seat of Oṃkāreśvara; pilgrimage and snāna at adjacent tīrthas are described as purifying preliminaries for Śiva-darśana and liṅga-upāsanā.
Significance: Tīrtha-snāna and paryaṭana are framed as pious disciplines that attenuate pāśa (mala/karma) and prepare the paśu for Śiva’s anugraha.
FAQs
The verse highlights Śaiva purification through tīrtha-yātrā and ritual bathing, showing that disciplined observance (vidhi) joined to tapas refines the bound soul (paśu) and turns it toward Pati—Lord Śiva—who grants grace and liberation.
Tīrthas are understood as Śiva’s sacred presence in place; bathing by injunction prepares the devotee for Saguna worship—such as Liṅga-pūjā—by cleansing impurities and stabilizing devotion and concentration before approaching Śiva’s manifest form.
It suggests tīrtha-snana performed “vidhinā” (with proper rite), followed by sustained tapas—practically paired with japa of the Pañcākṣarī (Om Namaḥ Śivāya), wearing rudrākṣa and applying tripuṇḍra as supporting Śaiva disciplines where appropriate.