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

Whether the sins are born of mind, speech, or body—even the grievous ones—and whether they are secondary offences (upapātaka) or the attendant sins that follow them (anupātaka), all are included here as bonds (pāśa) that obscure the paśu (individual soul) from the Lord (Pati).

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.