Shloka 5

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

Devanagari script

बाल्यात्तु लोष्टेन च कृत्वा मृदापि वा पांसुभिर् आदिदेवम् /* गृहं च तादृग्विधमस्य शंभोः सम्पूज्य रुद्रत्वमवाप्नुवन्ति

Transliteration

bālyāttu loṣṭena ca kṛtvā mṛdāpi vā pāṃsubhir ādidevam /* gṛhaṃ ca tādṛgvidhamasya śaṃbhoḥ sampūjya rudratvamavāpnuvanti

Translation

ແມ່ນແຕ່ຕັ້ງແຕ່ເດັກນ້ອຍ ຜູ້ໃດປັ້ນລິງຄະດ້ວຍກ້ອນດິນ ຫຼືດິນເຫນຽວ ຫຼືແມ່ນແຕ່ຝຸ່ນດິນ ແລະສ້າງສານສະຖານນ້ອຍໆຄ້າຍກັນໃຫ້ແກ່ພຣະສຳພູ (Śambhu) ແລ້ວບູຊາອາດິເທວະດ້ວຍພັກຕິອັນເຕັມປ່ຽມ—ຜູ້ບູຊານັ້ນບັນລຸສະຖານະຣຸດຣະ ເຂົ້າໃກ້ພຣະປະຕິຜ່ານລິງຄະປູຊາ.

Word by Word

• बाल्यात्तु (bālyāt tu): even from childhood

• लोष्टेन (loṣṭena): with a clod of earth

• च (ca): and

• कृत्वा (kṛtvā): having made/fashioned

• मृदा अपि वा (mṛdā api vā): or even with clay

• पांसुभिः (pāṃsubhiḥ): with dust/particles of earth

• आदिदेवम् (ādidevam): the Primordial Lord

• गृहं च (gṛhaṃ ca): and a shrine/house

• तादृग्विधम् (tādṛg-vidham): of that same kind/similar

• अस्य शंभोः (asya śaṃbhoḥ): of this Śambhu

• सम्पूज्य (sampūjya): having worshipped duly/fully

• रुद्रत्वम् (rudratvam): Rudra-hood, Rudra-status

• अवाप्नुवन्ति (avāpnuvanti): they attain/obtain

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva
• Rudra
• Shambhu

FAQs

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

It teaches that liṅga-pūjā does not depend on costly materials: even a child’s simple liṅga made of clay or dust, when worshipped with sincerity, yields exalted spiritual fruit—nearness to Śiva and “Rudra-status.”

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

Śiva is presented as Ādideva (the Primordial Pati), accessible to the pashu (individual soul) through devotion; His grace is drawn not by external grandeur but by inner reverence and right orientation toward the Lord.

What ritualistic or Yogic practice is highlighted here?

A basic form of liṅga-pratiṣṭhā (making the liṅga) and liṅga-pūjā (worship), including creating a small shrine—an entry-point practice aligned with Pāśupata intent: turning the pashu toward Pati to weaken pasha.