Shloka 33
मित्रसह-राज्ञो रक्षत्व-शापकथा — The Curse that Turns King Mitrasaha into a Rakshasa
Vasiṣṭha’s Śāpa Narrative
अभिसृत्य स राजेन्द्रो गौतमं विमलाशयम् । तद्दर्शनाप्तकिंचित्कः प्रणनाम मुहुर्मुहुः । अथ तत्पृष्टकुशलो दीर्घमुष्णं च निश्वसन् । तत्कृपादृष्टिसंप्राप्तसुख प्रोवाच तं नृपः
abhisṛtya sa rājendro gautamaṃ vimalāśayam | taddarśanāptakiṃcitkaḥ praṇanāma muhurmuhuḥ | atha tatpṛṣṭakuśalo dīrghamuṣṇaṃ ca niśvasan | tatkṛpādṛṣṭisaṃprāptasukha provāca taṃ nṛpaḥ
พระราชาผู้เป็นใหญ่เสด็จเข้าไปหาโคตมฤๅษีผู้มีจิตบริสุทธิ์ เพียงได้เห็นท่านก็คลายทุกข์ลงบ้างและถวายบังคมซ้ำแล้วซ้ำเล่า ครั้นฤๅษีถามสารทุกข์สุขดิบ พระราชาก็ถอนลมหายใจยาวและร้อน แล้วกล่าวด้วยความสบายใจที่ได้จากสายตาเมตตาของท่าน
Suta Goswami (narrating to the sages at Naimisharanya)
Tattva Level: pashu
Sthala Purana: Not a Jyotirliṅga episode in this verse; the motif is darśana of a purified seer (Gautama) giving immediate relief through kṛpā-dṛṣṭi, anticipating later Purāṇic patterns where darśana of Śiva/His liṅga grants śānti.
Significance: Darśana of a realized Śaiva/ṛṣi functions as a conduit of Śiva’s anugraha, easing pāśa (bondage) such as guilt, fear, and sin-impressions (pāpa-saṃskāra).
FAQs
It highlights śraddhā and śaraṇāgati: even before rituals or discourse, the devotee’s suffering begins to dissolve through satpuruṣa-darśana and the compassionate presence of a realized sage—an expression of grace that supports the soul’s return to Pati (Shiva).
In Kotirudra narratives, guidance toward Jyotirliṅga worship often comes through saints and ṛṣis; the king’s repeated prostrations and the sage’s mercy show the bhakti disposition needed to approach Saguna Shiva through liṅga-upāsanā with humility and receptivity.
The verse suggests pranāma (repeated prostration) and contemplative settling of the breath in distress; as a Shaiva takeaway, one may add japa of the Pañcākṣarī (“Om Namaḥ Śivāya”) while seeking the blessings (anugraha) of Shiva’s devotees.