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

Dijo Sūta: Quien, al levantarse de madrugada y purificarse, recite este himno santo—o incluso lo escuche—alcanza el cumplimiento de todos sus fines. Por tal śravaṇa y japa, el paśu (alma atada) es atraído hacia la gracia del Pati, y los lazos (pāśa) comienzan a aflojarse.

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.