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
اے مُنیوں کے سردارو! خواہ کوئی مِلِیچھ ہو یا اَنتیج ہو، یا شَنڈھ بھی ہو—پروردگار کی کرپا سے دْوِج بھاؤ پا کر وہ مکتی حاصل کر سکتا ہے؛ اس لیے شِو کے درشن کی پاک سادھنا کرنی چاہیے۔
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.