Shloka 62

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

Devanagari script

मानसैर्वाचिकैः पापैः कायिकैश् च महत्तरैः तथोपपातकैश्चैव पापैश्चैवानुपातकैः

Transliteration

mānasairvācikaiḥ pāpaiḥ kāyikaiś ca mahattaraiḥ tathopapātakaiścaiva pāpaiścaivānupātakaiḥ

Translation

سواء كانت الآثام صادرةً عن الذهن أو القول أو الجسد—even الأشدّ منها—وسواء كانت من قبيل upapātaka (مخالفات ثانوية) أو anupātaka (ذنوب تابعة)، فكلّها داخلة هنا بوصفها قيودًا (pāśa) تحجب البَشو (paśu، النفس الفردية) عن البَتي (Pati، الربّ).

Word by Word

• mānasaiḥ: by mental (sins)

• vācikaiḥ: by verbal (sins)

• pāpaiḥ: by sins/evil acts

• kāyikaiḥ: by bodily (sins)

• ca: and

• mahattaraiḥ: more severe/graver

• tathā: likewise

• upapātakaiḥ: by secondary sins/minor grave offences

• ca eva: and indeed

• pāpaiḥ: by sins

• ca eva: and indeed

• anupātakaiḥ: by attendant/following sins (subsidiary consequences).

Speaker

Sūta Gosvāmin (narrating the Purāṇic teaching to the sages of Naimiṣāraṇya)

Characters & Entities

• Shiva

FAQs

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

It frames all categories of wrongdoing—mental, verbal, bodily, major and subsidiary—as pāśa (bondage), preparing the ground for the Linga Purana’s remedy: purification and release through Śiva-oriented worship and discipline.

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

By implication, Śiva as Pati is the liberating principle beyond karmic classifications; sins are merely obscurations affecting the pashu, while Śiva-tattva remains the constant refuge capable of dissolving bondage.

What ritualistic or Yogic practice is highlighted here?

The verse itself enumerates the scope of faults; in this chapter’s Shaiva frame, the practical takeaway is prāyaścitta supported by Śiva-bhakti—often expressed through Linga-pūjā, mantra-japa, and Pāśupata-style inner restraint of mind, speech, and body.