Shloka 5

Shivamurti–Pratishtha Phala: Shivalaya-Nirmana, Kshetra-Mahatmya, Tirtha-Snana, and Mandala-Vidhi

Devanagari script

बाल्यात्तु लोष्टेन च कृत्वा मृदापि वा पांसुभिर् आदिदेवम् /* गृहं च तादृग्विधमस्य शंभोः सम्पूज्य रुद्रत्वमवाप्नुवन्ति

Transliteration

bālyāttu loṣṭena ca kṛtvā mṛdāpi vā pāṃsubhir ādidevam /* gṛhaṃ ca tādṛgvidhamasya śaṃbhoḥ sampūjya rudratvamavāpnuvanti

Translation

ومنذ الطفولة، من يصوغ اللِّينغا من كُتلة تراب، أو من طين، أو حتى من غبار، ويُنشئ كذلك مزارًا صغيرًا مماثلًا لِشَمبهو (Śambhu)، ثم يعبد الإله الأوّل (Ādideva) ببهكتي كاملة—فأولئك العابدون ينالون مقام رودرا، ويقتربون من السيّد (Pati) عبر لِينغا-بوجا.

Word by Word

• बाल्यात्तु (bālyāt tu): even from childhood

• लोष्टेन (loṣṭena): with a clod of earth

• च (ca): and

• कृत्वा (kṛtvā): having made/fashioned

• मृदा अपि वा (mṛdā api vā): or even with clay

• पांसुभिः (pāṃsubhiḥ): with dust/particles of earth

• आदिदेवम् (ādidevam): the Primordial Lord

• गृहं च (gṛhaṃ ca): and a shrine/house

• तादृग्विधम् (tādṛg-vidham): of that same kind/similar

• अस्य शंभोः (asya śaṃbhoḥ): of this Śambhu

• सम्पूज्य (sampūjya): having worshipped duly/fully

• रुद्रत्वम् (rudratvam): Rudra-hood, Rudra-status

• अवाप्नुवन्ति (avāpnuvanti): they attain/obtain

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Shambhu

FAQs

What is the importance of this verse in the context of Linga worship?

It teaches that liṅga-pūjā does not depend on costly materials: even a child’s simple liṅga made of clay or dust, when worshipped with sincerity, yields exalted spiritual fruit—nearness to Śiva and “Rudra-status.”

How does this verse describe the nature of Shiva (Shiva-tattva)?

Śiva is presented as Ādideva (the Primordial Pati), accessible to the pashu (individual soul) through devotion; His grace is drawn not by external grandeur but by inner reverence and right orientation toward the Lord.

What ritualistic or Yogic practice is highlighted here?

A basic form of liṅga-pratiṣṭhā (making the liṅga) and liṅga-pūjā (worship), including creating a small shrine—an entry-point practice aligned with Pāśupata intent: turning the pashu toward Pati to weaken pasha.