Shloka 115

Adhyaya 71: पुरत्रयवृत्तान्तः—ब्रह्मवरदानम्, मयकृतत्रिपुर-निर्माणम्, विष्णुमाया-धर्मविघ्नः, शिवस्तुति, त्रिपुरदाहोपक्रमः

Devanagari script

सूत उवाच य इदं प्रातरुत्थाय शुचिर्भूत्वा जपेन्नरः शृणुयाद्वा स्तवं पुण्यं सर्वकामम् अवाप्नुयात्

Transliteration

sūta uvāca ya idaṃ prātarutthāya śucirbhūtvā japennaraḥ śṛṇuyādvā stavaṃ puṇyaṃ sarvakāmam avāpnuyāt

Translation

Sūta sprach: Wer früh am Morgen aufsteht, sich reinigt und diesen heilsamen Lobgesang rezitiert—oder ihn auch nur anhört—erlangt die Erfüllung aller Ziele. Durch solches śravaṇa und japa wird der paśu (die gebundene Seele) zur Gnade des Pati hingezogen, und die Fesseln (pāśa) beginnen sich zu lösen.

Word by Word

• सूत उवाच: Sūta said

• यः: whoever

• इदं: this (hymn/teaching)

• प्रातरुत्थाय: having risen early in the morning

• शुचिर्भूत्वा: having become pure/clean

• जपेत्: should recite (as japa)

• नरः: a person

• शृणुयात् वा: or should listen

• स्तवम्: hymn of praise

• पुण्यम्: meritorious, sacred

• सर्वकामम्: all desired aims (dharma/artha/kāma, and conducive to mokṣa)

• अवाप्नुयात्: would obtain/attain.

Speaker

Suta Goswami

FAQs

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

It functions as a phala-śruti, stating that morning purity followed by japa or even attentive hearing of the Shiva-stava grants desired results—affirming stotra-practice as a valid limb of Linga-centered devotion.

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

By promising comprehensive fulfillment through contact with the stava, it implies Shiva as Pati—the supreme bestower of grace—whose praise and remembrance become a means for the paśu to move beyond pāśa.

What ritualistic or Yogic practice is highlighted here?

Early-morning śauca (purification) followed by japa (recitation) and śravaṇa (hearing) is highlighted—core devotional disciplines that align with Shaiva sādhana and support Pashupata-oriented inner purification.