Shloka 4

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

Devanagari script

तथापि भक्ताः परमेश्वरस्य कृत्वेष्टलोष्टैरपि रुद्रलोकम् प्रयान्ति दिव्यं हि विमानवर्यं सुरेन्द्रपद्मोद्भववन्दितस्य

Transliteration

tathāpi bhaktāḥ parameśvarasya kṛtveṣṭaloṣṭairapi rudralokam prayānti divyaṃ hi vimānavaryaṃ surendrapadmodbhavavanditasya

Translation

Gayunman, ang mga deboto ng Kataas-taasang Panginoon (Parameśvara)—kahit ang inihahandog ay yaong minamahal lamang nila, maging tipak ng lupa—ay nakaaabot sa daigdig ni Rudra. Tunay, sila’y napaparoon sa maningning na kaharian, sa pinakadakilang makalangit na vimāna ng Kanya na sinasamba nina Indra at ng Ipinanganak sa Lotus (Brahmā).

Word by Word

• तथापि: even so

• भक्ताः: devotees

• परमेश्वरस्य: of the Supreme Lord (Pati, Īśvara)

• कृत्वा: having done/made (having offered)

• इष्ट-लोष्टैः: with cherished items and even with clods of earth

• अपि: even

• रुद्रलोकम्: to Rudra’s world (Rudraloka)

• प्रयान्ति: they go/attain

• दिव्यम्: divine, radiant

• हि: indeed

• विमान-वर्यम्: the best of celestial abodes/vehicles

• सुरेन्द्र: Indra, lord of the Devas

• पद्मोद्भव: the Lotus-born (Brahmā)

• वन्दितस्य: of the One who is worshipped/praised.

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Shiva
• Indra
• Brahma

FAQs

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

It asserts that the decisive factor in Linga-pūjā is bhakti (devotional intent), not the richness of materials—so even a simple offering like a clod of earth, when offered to Pati (Shiva), can grant the fruit of reaching Rudraloka.

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

Shiva is presented as Parameśvara and Pati—universally worshipped even by Indra and Brahmā—whose grace transcends external limitations and uplifts the pashu (individual soul) beyond pāśa (bondage) through sincere devotion.

What ritualistic or Yogic practice is highlighted here?

The verse highlights bhakti-centered pūjā (including humble offerings in Linga worship) and implies the Pāśupata principle that inner surrender and one-pointed devotion are superior to elaborate external ritual when seeking Shiva’s loka and grace.