Shloka 15
ज्योतिर्लिङ्गमाहात्म्य-प्रस्तावना तथा सोमनाथ-प्रसङ्गः
Prologue to the Glory and Origin of the Jyotirliṅgas; Somnātha Episode Begins
शुभं भावि यदा यस्य शुभं भवति तस्य वै । अशुभं च यदा भावि कथं तस्य शुभं भवेत्
śubhaṃ bhāvi yadā yasya śubhaṃ bhavati tasya vai | aśubhaṃ ca yadā bhāvi kathaṃ tasya śubhaṃ bhavet
Quand l’auspice est destiné à quelqu’un, des fruits favorables naissent assurément pour lui. Mais quand l’inauspice est destiné, comment la bonne fortune pourrait-elle jamais surgir pour lui ?
Suta Goswami
Tattva Level: pasha
Shiva Form: Mahādeva
Jyotirlinga: Somanātha
Sthala Purana: This fatalistic-sounding maxim is used in the Somanātha narrative to underscore karmic momentum under māyā: when auspicious karma ripens, good follows; when inauspicious karma ripens, good is obstructed—until Śiva’s grace intervenes beyond mere fate.
Significance: Encourages devotees to seek Śiva’s anugraha to transcend adverse karmic fruition; reinforces trust in remedial worship at the Jyotirliṅga.
FAQs
It highlights the visible power of daiva (destiny shaped by past karma): when śubha is ripening, favorable outcomes manifest; when aśubha is ripening, worldly success is obstructed—prompting the seeker to take refuge in Shiva as Pati, the liberator beyond karma.
In Kotirudrasaṃhitā, the Jyotirlinga context emphasizes that while karmic results operate, Linga-worship (Saguna Shiva) is a prescribed means to invite śubha, purify aśubha, and turn the mind toward Shiva’s grace, which leads ultimately to moksha.
A practical takeaway is steady Shiva-upāsanā—daily japa of the Pañcākṣarī (Om Namaḥ Śivāya) with Tripuṇḍra/bhasma and, if available, rudrākṣa—performed with repentance and devotion to reduce aśubha and stabilize śubha tendencies.