Shiva Purana — Rudra Samhita, Shloka 33
अनरण्य-वंशवर्णनम् तथा पिप्पलादस्य कामोत्पत्तिः
Genealogy of King Anaraṇya and Pippalāda’s arousal of desire
राजा सर्वान्परित्यज्य दत्त्वा वृद्धाय चात्मजाम् । ग्लानिं चित्ते समाधाय जगाम तपसे वनम्
rājā sarvānparityajya dattvā vṛddhāya cātmajām | glāniṃ citte samādhāya jagāma tapase vanam
国王舍弃一切，将亲生女儿嫁与那位年迈之人。随后，他在心中安置深沉的疲惫，前往森林修行苦行（tapas），背离世间系缚，循着能引导被缚之灵（paśu）趋向解脱主——湿婆、众生之主（Pati）的苦行之道。
Suta Goswami (narrating to the sages at Naimisharanya)
Tattva Level: pashu
Shiva Form: Mahādeva
Sthala Purana: Not a Jyotirliṅga episode; the verse frames a king’s renunciation (tyāga) and forest-tapas as a karmic turning-point that prepares the soul for Śiva’s grace (anugraha) later in the narrative.
Significance: Didactic tīrtha-value: models vairāgya and tapas as preparatory disciplines for loosening pāśa (bondage) and becoming fit for Śiva’s grace.
FAQs
It highlights the pivot from worldly entanglement to tapas: the king’s inner exhaustion becomes a catalyst for vairāgya, pointing to the Shaiva Siddhānta movement from paśu bound by pāśa toward Śiva (Pati) through disciplined austerity.
Though the Liṅga is not named here, the turn to forest-tapas is the classic preparatory ground for Saguna Śiva-upāsanā—purifying mind and karma so devotion and worship can mature into Śiva’s grace (anugraha).
The verse suggests tapas with inward resolve: a practical takeaway is steady japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) alongside simple ascetic discipline; where appropriate, wearing rudrākṣa and applying tripuṇḍra (bhasma) supports Shaiva sādhana.