Shloka 15

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

Devanagari script

कुर्याद्वा यः शुभं विप्रा हिमशैलमनुत्तमम् हिमशैलोपमैर् यानैर् गत्वा शिवपुरं शुभम्

Transliteration

kuryādvā yaḥ śubhaṃ viprā himaśailamanuttamam himaśailopamair yānair gatvā śivapuraṃ śubham

Translation

ഹേ വിപ്രന്മാരേ! ഈ ശുഭകർമ്മം ചെയ്യുന്നവൻ അനുത്തമ ഹിമശൈലസമമായ പദം പ്രാപിക്കുന്നു; ഹിമശിഖരസദൃശ ദിവ്യയാനങ്ങളിൽ യാത്രചെയ്ത് ശുഭമായ ശിവപുരത്തെത്തുന്നു।

Word by Word

• कुर्यात् (kuryāt): should perform

• वा (vā): or/indeed

• यः (yaḥ): whoever

• शुभम् (śubham): auspicious merit/holy act

• विप्राः (viprāḥ): O Brahmins

• हिमशैलम् (himaśailam): the Himalayan mountain/the Himalaya

• अनुत्तमम् (anuttamam): unsurpassed, supreme

• हिमशैलोपमैः (himaśailopamaiḥ): comparable to the Himalaya

• यानैः (yānaiḥ): with vehicles (celestial chariots)

• गत्वा (gatvā): having gone/reaching

• शिवपुरम् (śivapuram): Śiva’s city/abode

• शुभम् (śubham): auspicious, blessed

Speaker

Suta Goswami

Characters & Entities

• Shiva

FAQs

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

It states the phala (spiritual fruit) of auspicious Shaiva practice—one gains elevated, divine conveyance and reaches Śivapura, indicating that Shiva-puja and related punya can culminate in proximity to Pati (Lord Shiva).

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

By presenting Śivapura as the supreme, auspicious destination, the verse implies Shiva-tattva as the highest refuge and goal—where the pashu (soul) moves toward freedom from pasha (bondage) through Shiva’s grace and merit-bearing devotion.

What ritualistic or Yogic practice is highlighted here?

The verse emphasizes the performance of a “śubha” act—understood in this Linga Purana context as Shiva-oriented worship, vrata, dana, or linga-seva—whose merit supports the aspirant’s upward journey toward Shiva’s abode.