Shloka 4
द्वादशज्योतिर्लिङ्गावतारकथनम्
Account of the Twelve Jyotirliṅga Manifestations
वैद्यनाथश्चिताभूमौ नागेशो दारुकावने । सेतुबन्धे च रामेशो घुश्मेशश्च शिवालये
vaidyanāthaścitābhūmau nāgeśo dārukāvane | setubandhe ca rāmeśo ghuśmeśaśca śivālaye
Si Vaidyanātha ay nahahayag sa pook ng pagsusunog ng bangkay; si Nāgeśa sa gubat ng Dārukā; si Rāmeśa sa Setubandha; at si Ghuśmeśa sa Śivālaya, tahanan ni Śiva. Ito ang mga iginagalang na banal na pook, kung saan sinasamba ang Panginoon sa anyong Liṅga na may mga katangian (saguṇa) upang iahon ang mga nilalang na nakagapos (paśu).
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.