Shloka 23
हिमवतः सुमङ्गलोत्सव-नगररचना
Himavān’s Auspicious Festival Preparations and City Adornment
तथा हि ऋषयस्सर्वे भृग्वाद्याश्च तपोधनाः । अन्ये ह्युपसुरास्तद्वत्सिद्धाश्चान्येऽपि वै कृताः
tathā hi ṛṣayassarve bhṛgvādyāśca tapodhanāḥ | anye hyupasurāstadvatsiddhāścānye'pi vai kṛtāḥ
அதேபோல் ப்ருகு முதலிய தவச் செல்வமுடைய எல்லா ரிஷிகளும் அப்படியே இருந்தனர்; அதுபோல மற்ற உபசுரர்களும், பிற சித்தர்களும் அந்நிலைக்கே உருவாக்கப்பட்டனர்.
Suta Goswami
Tattva Level: pashu
Shiva Form: Dakṣiṇāmūrti
Sthala Purana: Not a Jyotirliṅga context; the verse expands the assembly to ṛṣis, upasuras, and siddhas—showing the paśu-community (souls at varying purity) gathered around the Śaiva event.
Significance: Association with sages and siddhas (sat-saṅga) is implied as a means for the bound soul (paśu) to move toward knowledge and Śiva’s grace (anugraha).
Role: teaching
FAQs
The verse highlights Shiva’s grace as transformative and universally accessible: not only great ṛṣis like Bhṛgu, but also other divine attendants and Siddhas attain the same elevated state through tapas and Shiva-oriented merit—pointing to Pati (Shiva) as the ultimate bestower of siddhi and liberation.
In the Rudrasaṃhitā’s devotional frame, such “being made so” implies attainment through Shiva’s manifest worship—commonly centered on Saguna Shiva as the Liṅga—where disciplined devotion and austerity culminate in Shiva’s anugraha (grace) that perfects the devotee.
The takeaway is tapas supported by Shaiva upāsanā: steady japa of the Pañcākṣarī (Om Namaḥ Śivāya), Liṅga-pūjā with purity, and contemplative restraint—practices traditionally reinforced with bhasma (Tripuṇḍra) and Rudrākṣa where applicable.