Shloka 104

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

Devanagari script

क्रमाद्गान्धर्वमासाद्य गन्धर्वैश् च सुपूजितः क्रमादागत्य लोके ऽस्मिन् राजा भवति वीर्यवान्

Transliteration

kramādgāndharvamāsādya gandharvaiś ca supūjitaḥ kramādāgatya loke 'smin rājā bhavati vīryavān

Translation

ക്രമമായി അവൻ ഗന്ധർവ്വലോകം പ്രാപിച്ച് ഗന്ധർവ്വന്മാർക്കാൽ മഹാപൂജിതനാകുന്നു; പിന്നെ ക്രമമായി ഈ ലോകത്തിലേക്ക് മടങ്ങിവന്ന് പരാക്രമശാലിയും വീരനുമായ രാജാവാകുന്നു.

Word by Word

• क्रमात्: in due order/in sequence

• गान्धर्वम्: the Gandharva-world/realm of celestial musicians

• आसाद्य: having reached/attained

• गन्धर्वैः: by the Gandharvas

• च: and

• सुपूजितः: well-honored, highly worshiped

• क्रमात्: again in due course

• आगत्य: having come back/returned

• लोके: in the world

• अस्मिन्: this

• राजा: king

• भवति: becomes

• वीर्यवान्: possessed of vigor/heroic potency

Speaker

Suta Goswami

Characters & Entities

• Gandharvas

FAQs

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

It highlights that ritual merit can yield exalted loka-results (like Gandharva-loka and kingship), yet these remain within saṃsāra; Linga-worship is traditionally framed as a means to turn merit toward devotion to Pati (Shiva) and ultimately beyond temporary heavenly rewards.

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

Indirectly, it contrasts worldly and heavenly attainments with the Shaiva Siddhanta view that such results are karmically conditioned for the pashu; Shiva-tattva as Pati is the transcendent refuge beyond cyclical ascent-and-return.

What ritualistic or Yogic practice is highlighted here?

The verse implies karmically potent dharma/puṇya (often including Shiva-oriented vrata, dāna, or pūjā in the Linga Purana’s context) that grants higher-world enjoyment, but it also points to the need for Pashupata-oriented sādhanā aimed at liberation rather than mere loka-gains.