Shloka 117

अध्याय ९६: शरभ-प्रादुर्भावः, नृसिंह-दर्पशमनम्, विष्णोः शिवस्तुतिः, फलश्रुति

Devanagari script

य इदं परमाख्यानं पुण्यं वेदैः समन्वितम् पठित्वा शृणुते चैव सर्वदुःखविनाशनम्

Transliteration

ya idaṃ paramākhyānaṃ puṇyaṃ vedaiḥ samanvitam paṭhitvā śṛṇute caiva sarvaduḥkhavināśanam

Translation

ఈ పరమ పుణ్యమైన, వేదసమ్మతమైన ఆఖ్యానాన్ని ఎవడు చదువుతాడో, అలాగే భక్తితో వింటాడో, అతని సమస్త దుఃఖాలు నశించును.

Word by Word

• yaḥ: whoever

• idam: this

• parama-ākhyānam: supreme narrative/sacred account

• puṇyam: meritorious, holy

• vedaiḥ: with the Vedas

• samanvitam: endowed with, consistent with

• paṭhitvā: having read/recited

• śṛṇute: hears, listens

• ca eva: and indeed

• sarva-duḥkha: all sorrow/suffering

• vināśanam: destruction, removal

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

FAQs

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

It functions as a phala-śruti: it declares that recitation and attentive hearing of the Linga Purana’s supreme account—rooted in Vedic spirit—removes suffering, encouraging devotees to engage in Shiva-kathā as an act of worship.

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

Though not naming Shiva directly, it implies Pati’s grace working through śravaṇa and pāṭha: when the paśu approaches the sacred teaching aligned with the Vedas, the pasha of duḥkha is destroyed, indicating Shiva-tattva as the liberating principle behind the scripture’s efficacy.

What ritualistic or Yogic practice is highlighted here?

Śravaṇa (hearing) and pāṭha (recitation) are highlighted as primary sādhana; in a Shaiva-Pāśupata frame, they purify the mind, weaken karmic bonds, and prepare the aspirant for deeper worship such as linga-pūjā and disciplined yoga.