Shloka 103

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

Devanagari script

तत्र भुक्त्वा महाभोगान् कल्पकोटिशतं नरः स्वदेहगन्धकुसुमैः पूरयञ्छिवमन्दिरम्

Transliteration

tatra bhuktvā mahābhogān kalpakoṭiśataṃ naraḥ svadehagandhakusumaiḥ pūrayañchivamandiram

Translation

Doon, matapos tamasahin ang dakilang kaluguran sa loob ng daan-daang krore ng mga kalpa, pinupuno ng taong iyon ang templo ni Śiva ng mga bulaklak ng halimuyak na nagmumula sa sarili niyang nalinis na katawan.

Word by Word

• तत्र: there (in that Śiva-dhāma)

• भुक्त्वा: having enjoyed/experienced

• महाभोगान्: great enjoyments, sublime pleasures

• कल्पकोटिशतम्: for hundreds of crores of kalpas (vast aeons)

• नरः: the person (devotee/soul as pashu)

• स्वदेह: of one’s own body

• गन्ध: fragrance

• कुसुमैः: with flowers/blossoms

• पूरयन्: filling, saturating

• शिवमन्दिरम्: Śiva’s temple

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Shiva

FAQs

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

It states the phala (spiritual result) of Śiva-sevā: the devotee attains prolonged, exalted enjoyment in Śiva’s realm and gains a refined, fragrant body-fit to offer ‘flowers’ to Śiva’s temple—signifying merit born of Linga/Śiva worship.

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

Śiva appears as Pati—the Lord whose abode and temple are filled by the devotee’s transformed purity; nearness to Śiva elevates the pashu (soul) so that even the body becomes a vessel of sacred fragrance, indicating grace (anugraha) and sanctification.

What ritualistic or Yogic practice is highlighted here?

It highlights puṣpa-gandha-upacāra (offering flowers and fragrance) to Śiva; implicitly, it points to inner purification through Śiva-bhakti and Pāśupata-aligned discipline where the devotee’s very embodiment becomes fit for worship.