Shloka 5
Nāgeśa-jyotirliṅga-prādurbhāvaḥ — The Manifestation of the Nāgeśa Jyotirliṅga
दारुका स्वविलासार्थं यत्र गच्छति तद्वनम् । भूम्या च तरुभिस्तत्र सर्वोपकरणैर्युतम्
dārukā svavilāsārthaṃ yatra gacchati tadvanam | bhūmyā ca tarubhistatra sarvopakaraṇairyutam
Jener Wald, in den Dārukā zu ihrem eigenen Vergnügen ging, war in jeder Hinsicht ausgestattet: mit fruchtbarem Boden und Bäumen sowie mit allen notwendigen Dingen und Annehmlichkeiten.
Suta Goswami
Tattva Level: pashu
Jyotirlinga: Nāgeśvara
Sthala Purana: Dārukā’s enjoyment of the richly furnished forest introduces the agents through whom fear and bondage spread in Darukavana; the later Nāgeśvara manifestation is framed as Śiva’s corrective grace that breaks the rākṣasa-induced bondage over the region.
Significance: Remembering the narrative emphasizes that worldly abundance without dharma becomes a field for bondage; pilgrimage reorients prosperity toward devotion and protection.
FAQs
The verse sets the scene of a forest rich in comforts meant for enjoyment, highlighting the Shaiva Siddhanta contrast between worldly pleasures (bhoga) and the higher aim of Shiva’s grace leading to liberation (moksha).
By portraying a place arranged for sensual delight, the narrative framework typically prepares for Shiva’s intervention as Saguna Shiva to redirect beings from indulgence toward reverence—often culminating in recognition of Shiva’s supremacy expressed through Linga-centered devotion.
The implied takeaway is to counter attraction to comfort with Shaiva discipline—japa of the Panchakshara (Om Namaḥ Śivāya) and regular Shiva-puja (often with vibhuti/Tripundra and Rudraksha where prescribed) to steady the mind toward Pati (Shiva) rather than pleasures.