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
Di sini, setelah menikmati segala kenikmatan—bahkan yang sukar diperoleh sekalipun di kalangan para dewa—pada akhirnya ia meraih pengetahuan tertinggi, lalu pasti mencapai kaivalya, yakni moksha terakhir, melalui penyedaran Śiva sebagai Tuhan Yang Maha Tinggi (Pati).
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.