Shloka 7
शिवलिङ्गमाहात्म्यवर्णनम्
Narration of the Greatness of the Śiva-liṅga
शृंगेश्वरश्च नाम्ना वै वैद्यनाथस्तथैव च । जप्येश्वरस्तथा ख्यातो यो दधी चिरणस्थले
śṛṃgeśvaraśca nāmnā vai vaidyanāthastathaiva ca | japyeśvarastathā khyāto yo dadhī ciraṇasthale
祂确以“室陵伽伊湿伐罗”（Śṛṅgeśvara）之名为人所知，亦同称“吠地耶那他”（Vaidyanātha）。祂又著称为“阇毗耶伊湿伐罗”（Japyeśvara）——安住于“达提·奇罗那·斯塔拉”（Dadhī-Ciraṇa-sthala）之处的主宰；此即对主的称述。
Suta Goswami
Tattva Level: pati
Shiva Form: Paśupatinātha
Jyotirlinga: Vaidyanātha
Sthala Purana: The verse lists regional epithets of Śiva at a kṣetra; “Vaidyanātha” frames Śiva as the divine physician who removes the soul’s disease (āṇava-mala, karma, māyā) through grace, hence worship here is praised as curative and liberative.
Significance: Healing, removal of mahāpātakas and inner afflictions; strengthening of japa-sādhana and bhakti leading toward anugraha.
Type: stotra
Offering: pushpa
FAQs
This verse highlights that the one Supreme Pati (Lord Shiva) is worshipped in multiple sacred kshetras and names—Śṛṅgeśvara, Vaidyanātha, and Japyeśvara—showing how the same Saguna Shiva graciously becomes accessible through place, name, and devotion, guiding devotees toward purification and liberation.
In the Kotirudra Saṃhitā’s Jyotirlinga context, these names point to Shiva’s manifest (Saguna) presence in particular holy sites where the Linga is revered. The Linga becomes the focal support for devotion, allowing the devotee to approach the transcendent Nirguna reality through a compassionate, worshippable form.
The epithet “Japyeśvara” directly suggests japa—steady repetition of Shiva’s names or the Pañcākṣarī mantra (Om Namaḥ Śivāya)—as a primary practice, ideally supported by kshetra-darśana (pilgrimage), Linga-pūjā, and disciplined devotional remembrance.