Shloka 35
रामेश्वरलिङ्गप्रादुर्भावः
The Manifestation/Origin of the Rāmeśvara Liṅga
तद्रूपं च तदा दृष्ट्वा सर्वे पूतास्ततस्स्वयम् । कृतवान्राघवः पूजां शिवधर्मपरायणः
tadrūpaṃ ca tadā dṛṣṭvā sarve pūtāstatassvayam | kṛtavānrāghavaḥ pūjāṃ śivadharmaparāyaṇaḥ
ولمّا رأوا في تلك اللحظة تلك الصورة الإلهية، تطهّروا جميعًا من تلقاء أنفسهم. ثم إن راغهاڤا، المكرَّس لدارما شيفا، أقام عبادة (pūjā) للرب شيفا.
Suta Goswami
Tattva Level: pashu
Sthala Purana: Purification through darśana: seeing the Lord’s manifested form renders the assembly ‘pūta’—a common Purāṇic tīrtha/darśana principle.
Significance: Affirms that darśana and subsequent pūjā constitute a direct means to inner purification and merit.
Role: nurturing
Offering: pushpa
FAQs
The verse teaches that Śiva-darśana (vision of the Lord’s form) itself purifies the devotees, and that true purity naturally culminates in worship—expressed here as Rāghava’s committed adherence to Śiva-dharma.
It highlights Saguna devotion: upon beholding Śiva’s manifest form, the devotee responds with pūjā. In Kotirudra contexts, such worship commonly aligns with Jyotirliṅga pilgrimage and liṅga-arcana as a concrete means of honoring the transcendent Pati.
A practical takeaway is to perform Śiva-pūjā after darśana—offering water, bilva leaves, and reciting the Pañcākṣarī mantra “Om Namaḥ Śivāya,” cultivating inner purity and steady bhakti.