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Shloka 66

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

पदे पदे ऽश्वमेधस्य यज्ञस्य फलमाप्नुयात् वाचा यस्तु शिवं नित्यं संरौति परमेश्वरम्

pade pade 'śvamedhasya yajñasya phalamāpnuyāt vācā yastu śivaṃ nityaṃ saṃrauti parameśvaram

Sa bawat hakbang ay natatamo niya ang bunga ng sakripisyong Aśvamedha—yaong sa pamamagitan ng pananalita ay laging nagpapahayag kay Śiva, ang Kataas-taasang Panginoon. Sa di-napaputol na pag-alaala at pagbigkas, ang paśu (kaluluwang nakagapos) ay bumabaling kay Pati (ang Panginoon) at itinataas lampas sa pāśa (mga gapos) na hindi kayang putulin nang ganap ng ritwal lamang.

pade padeat every step, again and again
pade pade:
aśvamedhasyaof the Aśvamedha (horse-sacrifice)
aśvamedhasya:
yajñasyaof the sacrifice
yajñasya:
phalamthe fruit/result
phalam:
āpnuyātwould obtain/attain
āpnuyāt:
vācāby speech, through utterance
vācā:
yaḥwho
yaḥ:
tuindeed/but
tu:
śivamŚiva (the auspicious Lord)
śivam:
nityamalways, constantly
nityam:
saṃrautiproclaims aloud/recites/praises
saṃrauti:
parameśvaramthe Supreme Lord
parameśvaram:

Suta Goswami (narrating the Linga Purana teaching to the sages of Naimisharanya)

S
Shiva
P
Parameshvara

FAQs

It elevates Śiva-nāma (uttering and praising Shiva) as a direct, ever-available act of devotion whose merit equals the grandest Vedic rites, aligning Linga worship with constant remembrance rather than rare imperial sacrifices.

Śiva is named Parameśvara—Pati, the Supreme Lord—implying that turning one’s speech and mind toward Him is a salvific orientation that draws the bound soul (pāśu) toward liberation from bondage (pāśa).

Vācika-japa and nāma-saṅkīrtana (verbal recitation/praise) as a Pāśupata-aligned discipline: continuous Shiva-remembrance that internalizes sacrifice and transforms it into yogic devotion.