Shloka 79
क्षुपस्य विष्णुदर्शनं, वैष्णवस्तोत्रं, दधीचविवादः, स्थानेश्वरतीर्थमाहात्म्यं
य इदं कीर्तयेद्दिव्यं विवादं क्षुब्दधीचयोः जित्वापमृत्युं देहान्ते ब्रह्मलोकं प्रयाति सः
ya idaṃ kīrtayeddivyaṃ vivādaṃ kṣubdadhīcayoḥ jitvāpamṛtyuṃ dehānte brahmalokaṃ prayāti saḥ
مَن يتلو هذا الخبرَ الإلهيَّ عن الخلاف بين كْشوبْدها (Kṣubdha) ودَدهيتشي (Dadhīci) يقهرُ الموتَ قبل أوانه؛ وعند انقضاء الجسد يبلغُ براهما-لوكا (Brahmaloka).
Suta Goswami (narrating to the sages of Naimisharanya; phala-śruti style conclusion)
FAQs
It functions as a phala-śruti: it declares that kīrtana (devotional recitation) of the Linga Purana’s sacred narrative grants protective merit—specifically the warding off of apamṛtyu—supporting Linga-centered śravaṇa-kīrtana as a valid mode of worship.
Although Shiva is not named directly, the verse reflects Shaiva Siddhanta’s principle that grace (anugraha) operates through sacred narration: by engaging in divine kīrtana, the paśu (individual soul) gains release from a form of pāśa (the fear and fate of untimely death) and moves toward higher lokas—an indirect sign of Pati’s protective sovereignty.
Śravaṇa–kīrtana (hearing and reciting sacred Shaiva-Pauranic accounts) is highlighted as a practical sādhanā; it is presented as spiritually efficacious and protective, complementing Pashupata disciplines by purifying the mind and weakening bondage.