Shloka 4
वैद्यनाथश्चिताभूमौ नागेशो दारुकावने । सेतुबन्धे च रामेशो घुश्मेशश्च शिवालये
vaidyanāthaścitābhūmau nāgeśo dārukāvane | setubandhe ca rāmeśo ghuśmeśaśca śivālaye
చితాభూమిలో వైద్యనాథుడు, దారుకావనంలో నాగేశుడు; సేతుబంధంలో రామేశుడు, శివాలయంలో ఘుష్మేశుడు—ఇవి ప్రభువు పూజ్య క్షేత్రాలు.
Suta Goswami (narrating to the sages at Naimisharanya, within the Śatarudrasaṃhitā’s descriptive discourse)
Tattva Level: pati
Sthala Purana: This verse is a cataloguing line naming four Jyotirliṅga-sthalas: Vaidyanātha associated with the śmaśāna/cremation-ground motif (Śiva as Bhaiṣajya/Healer even amid death), Nāgeśvara in the Dārukā-vana episode (deliverance of devotees from oppression in the forest), Rāmeśvara at Setubandha (Rāma’s installation/worship of Śiva before crossing to Laṅkā), and Ghṛṣṇeśvara connected with the devotee Ghūṣmā/Ghṛṣṇā and the restoration of her son through steadfast worship.
Significance: Darśana of these liṅgas is presented as saguna access to the nirguṇa Parameśvara, granting uplift (anugraha) to bound souls through proximity, worship, and remembrance of the sthala-kathā.
Offering: pushpa
FAQs
The verse maps Shiva’s saving presence into specific sacred sites, teaching that the compassionate Pati (Lord) makes Himself accessible in the linga-form so the paśu (bound soul) can approach Him through devotion, pilgrimage, and remembrance, even amid symbols of impermanence like the cremation-ground.
Each named form is a localized, saguna manifestation associated with linga-worship. The Shiva Purana emphasizes that worship of the linga—supported by mantra and right conduct—focuses the mind on Shiva and becomes a means to grace (anugraha) and liberation.
A practical takeaway is tirtha-smaraṇa (remembering these holy sites) with japa of the Panchakshara “Om Namaḥ Śivāya,” and performing simple linga-puja (water, bilva leaves) with vibhuti (tripuṇḍra) and Rudraksha as aids to steady devotion.