Shiva Purana — Rudra Samhita, Shloka 2
मृत्युञ्जय-विद्या-प्रादुर्भावः
The Manifestation/Transmission of the Mṛtyuñjaya Vidyā
पुरासौ भृगुदायादो गत्वा वाराणसीं पुरीम् । बहुकालं तपस्तेपे ध्यायन्विश्वेश्वरं प्रभुम्
purāsau bhṛgudāyādo gatvā vārāṇasīṃ purīm | bahukālaṃ tapastepe dhyāyanviśveśvaraṃ prabhum
En tiempos antiguos, un descendiente de Bhṛgu fue a la ciudad sagrada de Vārāṇasī y, durante largo tiempo, practicó austeridades, meditando en Viśveśvara, el Señor soberano del universo.
Sūta Gosvāmin
Tattva Level: pashu
Shiva Form: Paśupatinātha
Jyotirlinga: Viśvanātha
Sthala Purana: A Bhṛgu-lineage ascetic comes to Kāśī (Vārāṇasī) and undertakes prolonged tapas with Viśveśvara/Viśvanātha as the meditation-object, establishing the paradigm that liberation in Kāśī is secured by Śiva’s special grace (anugraha) rather than by merit alone.
Significance: Dhyāna and tapas in Kāśī oriented to Viśvanātha is held to accelerate pāśa-kṣaya (weakening of bonds) and stabilize bhakti; Kāśī is famed as a kṣetra where Śiva’s anugraha is especially accessible.
FAQs
It presents Kashi (Vārāṇasī) as a preeminent Shaiva kṣetra where sustained tapas and dhyāna on Viśveśvara ripen the soul toward Shiva’s grace, the decisive factor for liberation in Shaiva Siddhanta.
By naming Viśveśvara—the well-known Kashi form of Shiva commonly worshipped as a Liṅga—the verse emphasizes Saguna upāsanā: concentrating the mind on Shiva with form and name as a direct means to receive his anugraha (saving grace).
The practice indicated is long-term tapas with dhyāna—steady meditation on Viśveśvara—supported in Shaiva practice by mantra-japa (especially the Pañcākṣarī “Om Namaḥ Śivāya”) and disciplined observances.