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Shloka 12

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

यः कुर्यान्मेरुनामानं प्रासादं परमेष्ठिनः स यत्फलमवाप्नोति न तत् सर्वैर् महामखैः

yaḥ kuryānmerunāmānaṃ prāsādaṃ parameṣṭhinaḥ sa yatphalamavāpnoti na tat sarvair mahāmakhaiḥ

Wer für Parameṣṭhin (den Höchsten Herrn, Śiva) einen Tempel namens „Meru“ errichtet, erlangt eine Frucht, die selbst durch die Darbringung aller großen vedischen Opfer nicht zu gewinnen ist.

यः (yaḥ)whoever
यः (yaḥ):
कुर्यात् (kuryāt)should make/build
कुर्यात् (kuryāt):
मेरु-नामानम् (meru-nāmānam)bearing the name Meru
मेरु-नामानम् (meru-nāmānam):
प्रासादम् (prāsādam)a temple, shrine, palace-like sanctum
प्रासादम् (prāsādam):
परमेष्ठिनः (parameṣṭhinaḥ)of Parameṣṭhin, the Supreme Lord (here: Śiva as Pati)
परमेष्ठिनः (parameṣṭhinaḥ):
सः (saḥ)he
सः (saḥ):
यत् (yat)whatever/that which
यत् (yat):
फलम् (phalam)result, merit
फलम् (phalam):
अवाप्नोति (avāpnoti)attains
अवाप्नोति (avāpnoti):
न (na)not
न (na):
तत् (tat)that (same fruit)
तत् (tat):
सर्वैः (sarvaiḥ)by all
सर्वैः (sarvaiḥ):
महा-मखैः (mahā-makhaiḥ)great sacrifices/solemn Vedic rites.
महा-मखैः (mahā-makhaiḥ):

Suta Goswami (narrating the Linga Purana to the sages of Naimisharanya; praising Shiva-temple merit)

S
Shiva

FAQs

It elevates Śiva-upāsanā expressed through temple-building (a Meru-like prāsāda for the Linga) as a supreme act of devotion whose merit surpasses even extensive Vedic sacrificial performances.

By calling Śiva “Parameṣṭhin,” it points to Him as Pati—the transcendent Lord—whose grace-bearing worship is presented as higher than ritual power alone, implying liberation comes through devotion aligned to the Supreme.

The highlighted practice is prāsāda-nirmāṇa (constructing a temple for Śiva/Linga) as a devotional discipline; it implies a Shaiva shift from mere karma-kāṇḍa (sacrifice) to bhakti-centered worship that loosens pasha (bondage) for the pashu (soul) under Pati’s grace.