Shloka 2
Sūtasya Punargamanaṃ Kāśyāṃ—Bhasma-Rudrākṣa-Tripuṇḍra-Vidhiśca
Sūta’s Return to Kāśī and the Observances of Bhasma, Rudrākṣa, and Tripuṇḍra
कदानुभूयान्मुनिवर्यदर्शनम्भावाब्धिदुःखौघहरम्परं हि तत् । महेश्वराराधनपुण्यतोऽधुना मुनीश्वरस्सत्वरमाविरस्तु नः
kadānubhūyānmunivaryadarśanambhāvābdhiduḥkhaughaharamparaṃ hi tat | maheśvarārādhanapuṇyato'dhunā munīśvarassatvaramāvirastu naḥ
அந்த சிறந்த முனிவரின் தரிசனம் எப்போது நமக்கு கிடைக்கும்—அதன் தரிசனமே பரமம்; ஏனெனில் அது சம்சாரப் பவசாகரத்தின் துயரப் பெருக்கை அகற்றுகிறது. மகேஸ்வர ஆராதனையின் புண்ணியத்தால் அந்த முனிவர் இப்போது விரைவில் நமக்கு முன் வெளிப்படுவாராக।
Sages (ṛṣis) addressing Suta Goswami at Naimisharanya (inferred dialogue-frame common to the Shiva Purana narrations)
Tattva Level: pashu
Shiva Form: Mahādeva
Sthala Purana: No single Jyotirliṅga is named; the verse expresses the Purāṇic ideal that darśana of a realized sage (munivarya) is itself a tīrtha, made possible by merit from Maheśvara-ārādhana.
Significance: Frames Śiva-ārādhana as generating puṇya that yields sat-saṅga/darśana, which in turn removes saṃsāra-duḥkha—an inner pilgrimage from bhāva-abdhi to śānti.
Type: stotra
Role: nurturing
Offering: pushpa
FAQs
It teaches that the darśana of a realized sage—made possible by Shiva’s grace—can dissolve the heavy suffering of saṁsāra, because such saints embody and transmit devotion and right knowledge rooted in Maheshvara.
The verse explicitly links the fruit of “Maheśvara-ārādhana” (worship of Shiva in a personal, Saguna manner—often through the Linga) with receiving elevating company and guidance, culminating in liberation-oriented insight.
A practical takeaway is steady Maheshvara-ārādhana—Linga-pūjā with mantra-japa (especially the Panchakshara, “Om Namaḥ Śivāya”)—seeking satsanga and the darśana of Shiva’s devotees as a direct aid to crossing the ocean of becoming.