Shloka 22
कामदाहोत्तरवृत्तान्तः / Aftermath of Kāma’s Burning
Pārvatī’s Fear and Himavān’s Consolation
श्रुत्वावोचो मुने त्वं तु तं शैलेशं शिवं भज । तमामंत्र्योदतिष्ठस्त्वं संस्मृत्य मनसा शिवम्
śrutvāvoco mune tvaṃ tu taṃ śaileśaṃ śivaṃ bhaja | tamāmaṃtryodatiṣṭhastvaṃ saṃsmṛtya manasā śivam
Nghe những lời ấy, hỡi bậc hiền triết, ngài liền nói: “Hãy thờ phụng Đấng Chúa Tể của núi non—Śiva.” Rồi sau khi cáo từ người ấy, ngài đứng dậy, trong tâm luôn tưởng niệm Śiva.
Suta Goswami
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Kedāranātha
Sthala Purana: The epithet ‘śaileśa’ (Lord of the mountain) evokes Śiva as Kailāsa/Kedāra-dweller; Kedāra traditions remember Śiva’s mountain-abiding presence granting anugraha to seekers who approach with inner remembrance.
Significance: Pilgrimage and darśana of the mountain-lord purify the bound soul (paśu) and orient it toward grace through bhajana and smaraṇa.
FAQs
The verse highlights two core Shaiva disciplines: bhajana (devotional worship of Śiva) and smaraṇa (constant inner remembrance). In Shaiva Siddhānta, such steady recollection purifies the bound soul (paśu) and turns the mind toward Pati, preparing it for grace (anugraha).
By naming Śiva as “Śaileśa” (the mountain-Lord), the text points to Saguna devotion—approaching Śiva in a relatable, worshipable form. This same devotion is commonly expressed through Liṅga-pūjā, where outer worship is supported by inner remembrance.
The direct practice is mānasa-smaraṇa—silently remembering Śiva while acting in the world. As a Shaiva takeaway, one may pair this with japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) before and after pūjā, sustaining inward focus.