Shloka 61

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

Devanagari script

मध्याह्ने च महादेवं दृष्ट्वा यज्ञफलं लभेत् सायाह्ने सर्वयज्ञानां फलं प्राप्य विमुच्यते

Transliteration

madhyāhne ca mahādevaṃ dṛṣṭvā yajñaphalaṃ labhet sāyāhne sarvayajñānāṃ phalaṃ prāpya vimucyate

Translation

من رأى مهاديڤا عند الظهيرة نال ثمرةَ يَجْنَةٍ ويدية؛ ومن رآه عند المساء نال أجرَ جميع اليَجْنات وتحرّر—بنعمةِ البَتي (الربّ) تنقطعُ قيودُ الباشا (pāśa) التي تُوثِقُ البَشو (paśu، النفس الفردية) بالسَّمسارا.

Word by Word

• मध्याह्ने: at midday

• च: and

• महादेवम्: Mahādeva (Great God, Śiva)

• दृष्ट्वा: having seen/after beholding

• यज्ञ-फलम्: the fruit/result of sacrifice

• लभेत्: one obtains

• सायाह्ने: at evening

• सर्व-यज्ञानाम्: of all sacrifices

• फलम्: fruit/merit

• प्राप्य: having attained

• विमुच्यते: is liberated/released

Speaker

Suta Goswami (narrating the phala-shruti of Shiva-darshana within the Linga Purana discourse)

Characters & Entities

• Shiva (Mahadeva)

FAQs

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

It elevates Shiva-darshana (seeing the Lord/His Linga with devotion) as equal to, and even surpassing, Vedic yajña-results—showing that direct devotion to the Pati can confer the same merits traditionally sought through elaborate ritual.

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

Shiva is presented as Mahādeva, the supreme giver of yajña-phala and moksha; the fruits of karma culminate in release when oriented to Him, indicating Shiva as Pati whose grace can sever pāśa (bondage) for the paśu (soul).

What ritualistic or Yogic practice is highlighted here?

Sandhyā-oriented Shiva-darshana—especially at midday and evening—implying disciplined daily worship (puja/dhyāna) aligned with time-junctions, a practical devotional counterpart to Pāśupata-oriented liberation through grace.