Shiva Purana — Rudra Samhita, Shloka 12
संध्याचरित्रवर्णनम् (Sandhyā-caritra-varṇana) — “Account of Sandhyā’s Story”
नारद उवाच । कथं तया तपस्तप्तं किमर्थं कुत्र संध्यया । कथं शरीरं सा त्यक्त्वाऽभवन्मेधातिथेः सुता । कथं वा विहितं देवैर्ब्रह्मविष्णुशिवैः पतिम् । वसिष्ठं तु महात्मानं संवव्रे शंसितव्रतम्
nārada uvāca | kathaṃ tayā tapastaptaṃ kimarthaṃ kutra saṃdhyayā | kathaṃ śarīraṃ sā tyaktvā'bhavanmedhātitheḥ sutā | kathaṃ vā vihitaṃ devairbrahmaviṣṇuśivaiḥ patim | vasiṣṭhaṃ tu mahātmānaṃ saṃvavre śaṃsitavratam
那罗陀曰：“她如何修行苦行，为何目的，于何处何时之神圣三昧耶（sandhyā，交会之时/处）？她又如何舍身而成梅陀提提之女？复次，诸天——梵天、毗湿奴与湿婆——如何为她所制立夫主，使她择取以清净誓戒著称之大魂婆悉吒？”
Nārada
Tattva Level: pashu
Shiva Form: Sadāśiva
Significance: The verse models inquiry (praśna) as a soteriological aid: understanding tapas, tyāga, and divine ordainment clarifies how anugraha operates through karma, dharma, and divine will.
Shakti Form: Satī
Role: liberating
FAQs
This verse frames Satī’s journey as governed by tapas (disciplined austerity) and divine order, highlighting the Shaiva view that sincere spiritual effort aligned with dharma leads the soul toward Pati (Śiva) and higher purpose.
Though the Liṅga is not named here, the verse points to Śiva as Pati who guides outcomes through grace and cosmic governance; in Saguna worship, devotees approach Śiva through disciplined vows, sandhyā practices, and devotion that prepare one for divine union.
The mention of “sandhyā” and “vows” suggests regular sandhyā worship with mantra-japa (especially Shaiva japa such as the Panchākṣarī, where practiced), along with vrata (ethical restraint) as the foundation for fruitful tapas.