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Shloka 4

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

तथापि भक्ताः परमेश्वरस्य कृत्वेष्टलोष्टैरपि रुद्रलोकम् प्रयान्ति दिव्यं हि विमानवर्यं सुरेन्द्रपद्मोद्भववन्दितस्य

tathāpi bhaktāḥ parameśvarasya kṛtveṣṭaloṣṭairapi rudralokam prayānti divyaṃ hi vimānavaryaṃ surendrapadmodbhavavanditasya

それでもなお、至上主パラメーシュヴァラの帰依者たちは、愛するもののみを供え、たとえ土塊にすぎなくとも、ルドラの世界に到達する。まことに彼らは、インドラと蓮華より生まれしブラフマーが礼拝する御方の、光り輝く境域――最勝の天上の神聖なるヴィマーナへと赴く。

तथापिeven so
तथापि:
भक्ताःdevotees
भक्ताः:
परमेश्वरस्यof the Supreme Lord (Pati, Īśvara)
परमेश्वरस्य:
कृत्वाhaving done/made (having offered)
कृत्वा:
इष्ट-लोष्टैःwith cherished items and even with clods of earth
इष्ट-लोष्टैः:
अपिeven
अपि:
रुद्रलोकम्to Rudra’s world (Rudraloka)
रुद्रलोकम्:
प्रयान्तिthey go/attain
प्रयान्ति:
दिव्यम्divine, radiant
दिव्यम्:
हिindeed
हि:
विमान-वर्यम्the best of celestial abodes/vehicles
विमान-वर्यम्:
सुरेन्द्रIndra, lord of the Devas
सुरेन्द्र:
पद्मोद्भवthe Lotus-born (Brahmā)
पद्मोद्भव:
वन्दितस्यof the One who is worshipped/praised.
वन्दितस्य:

Suta Goswami (narrating to the sages at Naimisharanya)

S
Shiva
I
Indra
B
Brahma

FAQs

It asserts that the decisive factor in Linga-pūjā is bhakti (devotional intent), not the richness of materials—so even a simple offering like a clod of earth, when offered to Pati (Shiva), can grant the fruit of reaching Rudraloka.

Shiva is presented as Parameśvara and Pati—universally worshipped even by Indra and Brahmā—whose grace transcends external limitations and uplifts the pashu (individual soul) beyond pāśa (bondage) through sincere devotion.

The verse highlights bhakti-centered pūjā (including humble offerings in Linga worship) and implies the Pāśupata principle that inner surrender and one-pointed devotion are superior to elaborate external ritual when seeking Shiva’s loka and grace.