Shloka 23
Nāgeśa-jyotirliṅga-prādurbhāvaḥ — The Manifestation of the Nāgeśa Jyotirliṅga
दारुकोवाच । मया ह्याराधिता पूर्वं भवपत्नी वरं ददौ । वनं गच्छ निजैः सार्धं यत्र गंतुं त्वमिच्छसि
dārukovāca | mayā hyārādhitā pūrvaṃ bhavapatnī varaṃ dadau | vanaṃ gaccha nijaiḥ sārdhaṃ yatra gaṃtuṃ tvamicchasi
Dāruka said: “Formerly I worshiped Bhava’s consort, the Goddess, and she granted me a boon: ‘Go to the forest together with your own people, to whatever place you wish to go.’”
Dāruka
Tattva Level: pashu
Shiva Form: Umāpati
Sthala Purana: No direct Jyotirliṅga episode is invoked here; the verse functions as a narrative prelude where Devī’s boon enables the rākṣasa migration that later becomes the condition for Śiva’s intervention.
Significance: General teaching: Devī’s grace (anugraha) can remove immediate constraints and grant worldly mobility; however, boons given under partial understanding can still bind the recipient to further karmic consequences.
Shakti Form: Pārvatī
Role: nurturing
FAQs
It highlights that sincere ārādhana (devotional propitiation) draws divine grace, and that boons function as sanctioned “permissions” within dharma—showing the Goddess as compassionate mediator of Shiva’s cosmic order.
Though the verse names Bhava’s consort, it reflects Saguna devotion—approaching Shiva through the divine family (Shiva–Shakti). In Kotirudrasaṃhitā’s Jyotirlinga milieu, such devotion supports pilgrimage, protection, and the unfolding of Shiva’s līlā around sacred places.
The implied practice is ārādhana—regular worship with mantra and reverence. A Shaiva takeaway is japa of the Panchakshara (“Om Namaḥ Śivāya”) along with Devi/Shiva worship, supported by traditional aids like bhasma (tripuṇḍra) and rudrāksha where appropriate.