Shloka 29

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

Devanagari script

काष्ठेष्टकादिभिर् मर्त्यः शिवलोके महीयते प्रसादार्थं महेशस्य प्रासादे मुनिपुङ्गवाः

Transliteration

kāṣṭheṣṭakādibhir martyaḥ śivaloke mahīyate prasādārthaṃ maheśasya prāsāde munipuṅgavāḥ

Translation

முனிவரே! மரம், செங்கல் முதலியவற்றால் மகேசனின் அருளைப் பெறும் பொருட்டு ஆலய-மாளிகையை அமைப்பவன் சிவலோகத்தில் போற்றப்பட்டு உயர்வடைகிறான்।

Word by Word

• काष्ठ (kāṣṭha): wood

• इष्टका (iṣṭakā): brick

• आदिभिः (ādibhiḥ): and other materials

• मर्त्यः (martyaḥ): a mortal

• शिवलोके (śivaloke): in Shiva’s realm

• महीयते (mahīyate): is honored/exalted

• प्रसादार्थम् (prasādārtham): for the sake of grace/favor

• महेशस्य (maheśasya): of Mahesha (Shiva)

• प्रासादे (prāsāde): a temple/lofty shrine

• मुनिपुङ्गवाः (munipuṅgavāḥ): O foremost among sages

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva (Mahesha)

FAQs

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

It teaches that tangible service to Śiva—especially establishing His prāsāda (temple) for His prasāda (grace)—is a powerful act of devotion that leads to honor in Śivaloka, supporting Linga-centered worship through sacred infrastructure.

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

Śiva is implied as Pati (the Lord) who bestows prasāda; the devotee (paśu) seeks liberation and elevation not merely by effort but by Śiva’s gracious favor, which is invoked through devoted action.

What ritualistic or Yogic practice is highlighted here?

It highlights sevā expressed as temple-building (prāsāda-nirmāṇa) as a devotional discipline; in a Shaiva frame, such karmic offering becomes a support for purification (pāśa-kṣaya) and steadiness in worship that complements Pāśupata-oriented practice.