Shloka 39
Nāgeśa-jyotirliṅga-prādurbhāvaḥ — The Manifestation of the Nāgeśa Jyotirliṅga
ता नावश्च तदा दृष्ट्वा हर्षं संप्राप्य राक्षसाः । द्रुतं गत्वा हि तत्रस्थान्वेगात्संदध्रिरे खलाः
tā nāvaśca tadā dṛṣṭvā harṣaṃ saṃprāpya rākṣasāḥ | drutaṃ gatvā hi tatrasthānvegātsaṃdadhrire khalāḥ
その時、舟の群れを見て羅刹たちは歓喜に満たされた。悪しき者どもはたちまち駆け寄り、勢いよく突進して、その場の人々へと素早く迫り包囲した。
Suta Goswami
Tattva Level: pasha
Sthala Purana: Not a Jyotirliṅga account; the demons’ joy at seeing vulnerable travelers dramatizes the predatory aspect of pāśa—forces that intensify bondage and suffering.
Significance: Serves as a cautionary narrative: when paśu lacks refuge in Pati (Śiva), hostile powers ‘close in’; later Śiva-protection is implied as the remedy.
FAQs
It portrays adharma (violent, predatory intent) rushing toward the vulnerable, reminding the devotee that worldly threats arise suddenly; Shaiva teaching emphasizes inner steadiness and remembrance of Pati (Shiva) as the refuge when pasha (bondage/fear) tightens.
In Kotirudra narratives, peril around journeys and sacred aims underscores why devotees take shelter in Saguna Shiva—worshiping the Linga as the accessible, protective presence of the Lord who guides beings through danger toward auspiciousness.
A practical takeaway is japa of the Panchakshara (“Om Namaḥ Śivāya”) to stabilize the mind in fear, along with simple Shaiva observances like applying Tripuṇḍra (bhasma) and keeping Rudrāksha as supports for remembrance and courage.