Shloka 33
ज्योतिर्लिङ्ग-तदुपलिङ्ग-माहात्म्यवर्णनम्
Narration of the Greatness of the Jyotirliṅga and Associated Liṅgas
म्लेच्छो वाप्यन्त्यजो वापि षण्ढो वापि मुनीश्वराः । द्विजो भूत्वा भवेन्मुक्तस्तस्मात्तद्दर्शनं चरेत्
mleccho vāpyantyajo vāpi ṣaṇḍho vāpi munīśvarāḥ | dvijo bhūtvā bhavenmuktastasmāttaddarśanaṃ caret
โอ้เหล่ามุนีผู้เป็นใหญ่! แม้เป็นมเลจฉะ เป็นอันตยชะ หรือเป็นษัณฑะก็ตาม ด้วยพระกรุณาแห่งองค์พระเป็นเจ้า ย่อมได้ภาวะทวิชะและบรรลุความหลุดพ้น; เพราะฉะนั้นพึงประกอบการแสวงหาทัศนะของพระศิวะอันเป็นมงคล
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Sthala Purana: Programmatic statement of inclusivity: regardless of social origin (mleccha/antyaja/ṣaṇḍha), through Śiva’s grace one can become ‘dvija’ in the spiritual sense and attain mokṣa; the practical corollary is to seek ‘tad-darśana’—the saving vision of Śiva, paradigmatically at Jyotirliṅgas.
Significance: Affirms darśana as a grace-channel that can override conventional social limitations; pilgrimage is framed as a direct means to Śiva’s anugraha and liberation.
Role: liberating
FAQs
The verse teaches that Śiva’s grace and darśana can spiritually transform any person—regardless of birth or social label—into a “dvija” in the sense of inner rebirth, culminating in moksha.
In the Kotirudra context, “tad-darśana” points to approaching Śiva in a worshipable, accessible form—especially the Jyotirliṅga—where Saguna devotion (darśana, pūjā, pilgrimage) becomes a direct means for purification and liberation.
It recommends undertaking Śiva-darśana—practically, visiting a Jyotirliṅga with devotion, performing liṅga-pūjā, and supporting it with Shaiva disciplines like japa of “Om Namaḥ Śivāya,” vibhūti (tripuṇḍra), and rudrākṣa as one’s capacity allows.