Shloka 44
रामेश्वरलिङ्गप्रादुर्भावः
The Manifestation/Origin of the Rāmeśvara Liṅga
इह भुक्त्वाखिलान्भोगान्देवानां दुर्लभानपि । अंते प्राप्य परं ज्ञानं कैवल्यं प्राप्नुयाद्ध्रुवम्
iha bhuktvākhilānbhogāndevānāṃ durlabhānapi | aṃte prāpya paraṃ jñānaṃ kaivalyaṃ prāpnuyāddhruvam
នៅទីនេះបានសោយសុខទាំងអស់ សូម្បីសុខដែលទេវតាក៏កម្របាន; ចុងក្រោយទទួលបានជ្ញានដ៏អតិឧត្តម ហើយប្រាកដជាសម្រេចកៃវល្យ (kaivalya) គឺមោក្ខចុងក្រោយ ដោយការយល់ដឹងព្រះសិវៈជាព្រះអម្ចាស់អតិឧត្តម (បតិ)។
Suta Goswami (narrating Shiva Purana teachings to the sages of Naimisharanya in the Kotirudra context)
Tattva Level: pashu
Sthala Purana: General phalaśruti: worship/hearing of the Jyotirliṅga narrative yields both worldly bhoga and, finally, para-jñāna culminating in kaivalya.
Significance: Frames the Jyotirliṅga-māhātmya as granting both abhyudaya (prosperity) and niḥśreyasa (liberation), with liberation grounded in para-jñāna and Śiva’s grace.
Role: teaching
FAQs
It teaches a Shaiva progression: even if one receives the highest worldly and heavenly fruits, the culmination of Shiva’s grace is para-jñāna (supreme saving knowledge) that leads beyond all enjoyments to kaivalya—final liberation.
In the Kotirudra setting (Jyotirlinga-mahātmya), the Linga is the accessible Saguna form through which devotees gain both bhoga (legitimate fruits) and, ultimately, jñāna that reveals Shiva as Pati, granting release.
A practical takeaway is steady Jyotirlinga/Linga worship with Panchakshara japa (Om Namaḥ Śivāya) and disciplined purity (e.g., bhasma/Tripuṇḍra and Rudrākṣa where prescribed), aiming not only for boons but for para-jñāna and moksha.