Shloka 117
अध्याय ८२ — व्यपोहनस्तवः (पापव्यपोहन-स्तोत्रम्)
यत्पुण्यं चैव तीर्थानां यज्ञानां चैव यत्फलम् दानानां चैव यत्पुण्यं व्रतानां च विशेषतः
yatpuṇyaṃ caiva tīrthānāṃ yajñānāṃ caiva yatphalam dānānāṃ caiva yatpuṇyaṃ vratānāṃ ca viśeṣataḥ
أيُّ ثوابٍ ينشأ من زيارة المَواطن المقدّسة (تيرثا)، وأيُّ ثمرةٍ تُنال من قرابين الڤيدا (يَجْنَ)، وأيُّ طُهرٍ يُكتسب بالعطاء (دانَا)، ولا سيّما ما يُحرَز من ثوابٍ بالعهود والنسك (ڤْرَتَا)—فكلُّ ذلك يُجمَع هنا مِقياسًا لأسمى جزاءٍ دينيّ، ويُعلَّم أنّ غايته تكتمل في البهاكتي نحو باتي، السيّد شِڤا.
Suta Goswami (narrating the Linga Purana’s teaching to the sages of Naimisharanya)
FAQs
It sets a benchmark of spiritual “fruit” by listing the classical sources of merit—tīrtha, yajña, dāna, and vrata—so the text can later declare that Śiva-bhakti and Linga-pūjā gather and surpass these merits by orienting all dharma toward Pati (Śiva).
By implication, it points to Śiva as Pati—the supreme bestower of the fruits of all dharmic acts. In Shaiva Siddhanta terms, the merits of karma become truly liberative only when offered to Pati, who alone can loosen Pāśa (bondage) for the Pāśu (soul).
Vrata (vowed observance) is highlighted “especially” (viśeṣataḥ), indicating disciplined practice—purity, restraint, and devotion—which in Shaiva practice is commonly integrated with Shiva-pūjā and Linga-upāsanā as a focused sādhanā.